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SELECT WORKS
OF
Martin Untbtv:
AN
OFFERING TO THE CHURCH OF GOD
m
" THE LAST DAYS,"
<i Tim. iii. 1 .
TRANSLATED FROM THE WORKS OF LUTHER,
BY THE REV. HENRY COLE,
OF CLARE HALL, CAMBRIDGE,
AND LATE LECTURP.R OF WOOLWICH, KKNT.
The memory of the just is blessed : but the name of the wicked shall rot. ProT. 7, 7.
He being dead yet speaketh. Heb. zi. «.
VOLUME 11.
fLonBon :
PRINTED FOR THE AUTHOR, BY T. BENSLET,
Crane Court, Fleet Street^
PUBLISHED BY W. 8IMPKIN AND R. MARSHALL,
stationers' hall GOVBT)
and sold bt
1. REDES, NO. ^, NEWGATE STREET.
1826.
• • •
• * • •
' * • w *
• • • •
« •
• •
EXPOSITION
OF
THE SEVENTEENTH CHAPTER'
OF THE
GOSPEL BY ST. JOHN.
VOL. II. B
THE
PREFACE OF MARTIN LUTHER
TO
THE READER.
These my homilies concerning the prayer of our Lord
Jesus Christ, which St. John has delivered down to qs
in his seventeenth chapter, I not only saw with plea-
sure printed and brought forth into public, but my-
self requested my particular friend, M. Caspar
Cruciger, to undertake the labour of collecting them
and reducing them into a regular form, (for I had not
time and leisure to do it myself,) that he might put
them into Ihe hands of others. For I was fully per-
suaded, that this crumb and this cup of cold water
would he useful and acceptable unto godly Christians
who hunger and thirst after righteousness ; whom alone
I desire to serve in these labours. But as to those full
and over-wise spirits who loathe my writings, they have
more than enough already, and do not want my help ;
whom in this labour of mine I do not study to gratify
one jot ; excepting it be, that they might have some-
thing new, to furnish them with an occasion for exhi-
biting some flaming specimen of their own great teaching
abilities. — But, these homilies I commend to be read by
all the beloved members of Christ, commending myseLf
to their prayers. The grace of God be with us I
EXPOSITION
OF TBS
SEVENTEENTH CHAPTER OF THE GOSPEL
BY ST. JOHN.
These words spake Jesusy and lifted up his eyes to
heaven and said, Fat her y the hour is come; glorify thy
Sohj that thy Son also may glorify thee, S^c.
Among all the works of our Lord Jesus Christ, we
ought to have a desire to know what state of body, or
what gestures he used, when he prayed and spoke with
his dearest Father. For, in other respects, many parti-
culars are committed to writing and handed down to
memory, — how he preached when he addressed the
people, and how he wrought his signs and miracles ; but
very few particulars concerning the manner in which he
prayed. But this very manner is here described in many
words, which he made use of in praying to the Father
for his disciples, and which he left them, as it were, for
a memorial ; which, nevertheless, are not regarded by
them. Whereas, iif the same did not stand recorded in
writing, we should perhaps be ready to go in search for
them even to the ends of the world, if it were possible,
without weariness. For this ptayer is fervent, and pro-
ceeding from the inmost soul; wherein he opens and
wholly discloses to us the secret recesses of his own
heart, and the will of the Father most sweetly inclined
towards us. The words of this very prayer, however, are
such, that if heard in our ears without the Spirit, sound
like childish nothings ; and as having neither power nor
savour, nor being worthy of mention. For reason and
hiiman wisdom accounts all those things that are hot
sounded forth in grand and great expressions, and thajt
do not with their grandeur rivet the minds of all with ad-
miration, as nothing at all. But if we could but see an'd
duly conceive of the authority and greatness of the Maxi
here praying, and the majesty of him who is prayed to,
together with the importance of the things prayed for,
we should not look upon them as so trifling and worth-
less, but should find, in the plain proofs of felt experience,
how much power and consolation these simple words
contain.
For, Christ is here himself a diligent observer of his
own rule, which he has delivered to us concerning our
prayers, — that there is no necessity for using long and
pompous words, but, that simple words coming forth
from the heart are the most effectual. Wherefore, let no
one be offended at this prayer, nor Jet him through sleepy
unconcern negUgently disregard it, nor pass it by with-
out heed, as containing words that are useless, or com-
monly spoken by men. For it may appear to any one,
that he could make a much better prayer ; whereas, if
he were to attempt it, he would soon feel that the matter,
the words, and the manner would fail him.
But the sum and cause of this introductory head is
to shew, that a good prayer ought to follow a good ser-
mon or discourse : that is, that, after the Word is sown
among the people, we are to groan and humbly beg of
God, that the Word heard might be effectual, and might
bring forth fruit. For when Christ had discharged his
office, and had consoled and refreshed his disciples with
a long sermon, and had taken his leave of them, it re-
mained for him to pray both for his disciples and for all
Christians ; in order that he might in all things fulfil his
pffice as our high and only JPriest, and might leave no-
thing unfinished that was necessary for their confirma-
tion and support; since he was to leave them in the
world behind him. And hence I have ever sedulously
testified, how necessary Christian prayer is; without
which, faith cannot subsist and endure.
For, those who teach, or hear, or know the Word,
and yet pray not, sufficiently declare, that they are yet
secure and presumptuous, and are as though they neeaed
not divioe grace, and see not their necessities and perits,
but think uiat all their affairs shall be established, and
that they have enough and an abundance of all that
they want. And then it comes to pass, that the devil
creeps on them slily and overturns them before they are
aware. It is for this reason, that Christ by his own
example, in his office of teaching and prayer, instructs
us to take heed that the Word be not preached without
fruits. But what power and virtue there is in this prayer,
1 fear I shall never be able sufficiently to set fordi : for
the more simple the words are in which it is clothed^ in
the more deep, rich, and fiill mysteries does it abound ;
so that no one can fully enter into its contents.
First of all, when the Evangelist says,
These wards spake Jesus ^ and lifted up his eyes to
heaven andsaid^
he gives an honour to the using of external gestures
in prayer: whereby he stops the mouths of fanatical
praters, who affirm that these external things are of no
moment But in this place, you plainly perceive that
Christ himself not only prayed with his mouth for his
disciples to hear him, but used certain gestures, which
persons in prayer are wont to use, of whom some pray
with bended knees, some fall on their face to the
ground, some stand and lift up their eyes to heaven :
and these three forms or manners of praying are all
exemplified in the scripture. For how King David fell on
the earth and prayed for his son seven days, is recorded
2 Sam. xii. And Christ himself prayed both on his-
knees and on the earth in the garden. And Peter with
many others cast themselves down at the feet of the
Lord. Again, Luke xviii. speaks of standing.
But it matters not much, whether we stand, or bend
our knees, or fall on the ground : for they are external
forms that are neither rejected, nor commanded as
being necessary to be observed: and there are many
other forms of the same kind, such as lifting up the
head and eyes to heaven, folding the hands, and
striking the breast, &c. which indeed are not to be
condemned, since Christ approved of them. Therefore
Paul to the Ephesians, speaks oT his prayer thus, ^' For
this cause I bow my knees unto the Father of our Lord
Jesus Christ." And to Timothy, i. 2, " I will therefore^
that men pray every where, lifting up holy hands," &c.
Although I should not think it wrong if a person
prayed unto God even while picking up sticks, if it were
but fix>m the heart.
This however is most certainly true, that if there be
only an acting like a stage-player, consisting of murmuring
and vociferation, just as we have hitherto stood in the
churches, day and night counting the grains of rosaries,
(as they call it) turning over the leaves, and howling in
the choir like wolves, that is certainly no prayer at all.
For such prayers as these are without the heart and the
soul, nor does any one who prays in this manner ever
once think of asking or obtaining any thing from God.
But where these gestures are used in praying, speaking,
singing, or reading, with a view to rouse the spirit that
it might feel a pleasure and devotion in praying, then
they are good and useful. For it is to this end, that the
Psalms are appointed to be sung and read daily among
Christians, that by the Word heard or used bodily, the
devotion may be raised to speak forth or sigh in
prayer.
Moreover, we have not a few examples of this way
of praying, and of these external incitements in the
scripture : as that of the prophet Elisha, 2 Kings iii.
whose custom it was, as we read, when he found that he
was not sufficiently devout, ready, and alive, that he
caused a minstrel to be sent to him,*at the sound of
whose harp he was revived and roused to prophesy.
How powerful others are in the Spirit, I for my part
cannot tell, but as for myself, when I am without the
Word, or do not remember it, or am not speaking from
it, I find Christ no where, see him no where, and have
k)st all my devotion and spiritual mind too. But as soon
as ever I propose to myself, any one of the Psalms, or
any sentence of the scripture,, then by its light my
heart is quickened, and immediately another mind and
8
another feeling are begotten in me: and I know that
every one experiences the same in himself daily.
And the cause of this is, that which we all find in
ourselves, — that our ideas and thoughts are so slippery
and unstable, that although we begin to offer up any
serious prayer or enter upon any meditation concerning
God, without the Word and the scripture, we generally
find that before we can look around us, our mind has
run away from our first thought above six hundred miles.
Let any one try this if he will, and then tell me how
long he can remain fixed in one thought. Or choose out
any one hour of thy life, and promise to tell me all thy
thoughts during that hour. I will be bound to venture
any pledge, that thou wilt be ashamed of thyself, and wilt
be afraid to speak out those things which have happened
unto thee, and that men would think thee worse than a
mad dog while uttering the whole, and such as should be
bound in chains : and this has often been my experience
even when engaged in the best of meditations : — so
shattered and depraved a thing is the human heart, that
it is evident that no water or wind is so moveable and
unstable.
I may as well give an example of this. It is read
concerning St. Bernard, who continually experienced
this, that at a certain time he complained to a particular
friend of the difficulty that he found in praying rightly,
and that he could not say the Lord's Prayer once over
without wandering thoughts. Which thing filled his
friend with the greatest wonder, who thought it to be a
matter of no such trouble and difficulty. St. Bernard
began to say, that he would offer as a pledge a high-
bred horse, if he would make the trial, and would agree
to tell him the truth of the result. His friend refused
not the offer, hoping that he should without difficulty
accomplish the matter, and therefore he begins to pray,
* Our Father,' &c. ; but, before he had got through the
first petition, a thought came into his mind, — ' But, if I
win the horse I shall have the bridle and saddle along
with him!' And in a short time, he found himself
wandered away so widely, that he was obliged to leave
off on a sudden, and declare that Stv Bernard had gained
his point, and was ri^t.
And, in a word^ if thou art able to repeat the Lord's
Prayer without any wandering thoughts, then I will
adjudge thee a perfect master in this matter. I, for my
part, cannot do it : nay, I am truly glad, if the inter-
rupting thoughts even go away as they came.
I have mentioned these things, that we may not pass
by this text negligently, as the fanatical spirits do, but
may rather learn how much those external words and
gestures serve and profit, as tending to assist in collect-
ing the thoughts of the heart that are scattered and
dispersed, that it might not slip away and be taken with
other things, and tnat we might not stray from our
proper thoughts and wander out of the way ; even as
we take hold of a tree or a wall with our hands to sup-
port ourselves from falling. And this is where our fana-
tical spirits fail. — They think that all is then excellently
well with them, when they are enrapt in their sublime
and spiritual thoughts ; but they see not that they are
without the Word, and wandering entirely out of the
way. Wherefore, beware of such high-flying tlioughts,
and be assured within thyself, that nothing can be
transacted with God without the external Word and
prayer. Nevertheless, a right distinction is to be made ;
that is, that the prayer be not altogether external,
wherein nothing else but the work itself is sought after,
and where it is believed, that if the prayer be only said or
read it is an excellent prayer, although the heart may not
have once felt what the mouth was speaking, or have
thought what was going on — but, prayer must so be
offered up, that the heart may begin, and then the
words follow, accompanied with suitable gestures.
And, in a word, the prayer that comes forth from the
heart is good and effectual, with whatever gestures it
may be accompanied.
Father y the hour is come : glorify thy Son.
Here we see the virtues of the prayer. First, there
are in this prayer three principal things : and especially,
VOL. II. c
10
that which is of the greatest importance in prayer, —
that we give thanks unto God; and that, with an
honouring thanksgiving,, we extol and enumerate the
blessings he has already bestowed upon, us ; as Christ
does here, recounting those things which the Father had
given him and bestowed upon him ; whose example we
ought also to imitate at this day, and say, * O Almighty
and dearest Father, thou hast given unto us thy pre-
cious and holy Gospel ; wherein thou hast abundantly
poured upon us unspeakable grace.' Then, are to be in-
troduced prayers and a mention of our necessity, ^ Grant
therefore, O dearest Father, such a portion of. grace,
that we may hold fast the Gospel which thou hast
thus communicated unto us, and may. abide therein.'
And then, we are to remember others in our prayers,.
* That he would condescend to give his help unto aU.'
In this way every prayer is to be offered up, evea
where it is on acccMint of temporal necessities, and
with this exercise of the graces ; and also with con-
fession, whereby we may confess thajb all the blessings
which we enjoy are God's; for which cause also we
ought to pray, that he would preserve and increase
them both unto ourselves and others. This is the way of
rightly entering upon prayer, and of making a proper'
access and approach whereby to gain the favour of God,
that he might willingly and freely hear us. And an
example of the same kind you will meet with also in
another place, where he highly extols and preaches the
Father, and speaks forth a great sermon in the midst of
his prayer, as it were ; as in Matt. xi. towards the end.
And thus he here begins, — ^' Father, glorify thy
Son, that thy Son may also glorify thee." These words
are in appearance so trifling and simple, that, in the
judgment of human ears, th^ do not seem to be worth
a straw ; but who can by searching find out unto the full
the weight of the matter contained iff them, and the
solemnity with which they were uttered by Christ ? The
meaning of them is, briefly this : — * I entreat the
O Father, to glorify me." But not content with this he
adds, — ' that I also may glorify thee.'
I
\
1 li
Toi*^ ^orifyj" signifies to praise, to extol, and 16^
magnify and malce of great fame ; that his name and
fame Inay become every where renowned, and may be
spoken of and hbnoarea by all. But in this expre^ion,
hb shews in what a situation he is now placed, and with'
what a necessity he is now urged to put up this prayer.'^
The hour, (as he would say,) is how approaching, and
is at hand, in which I atn to suffer, and to die a, death'
the most ignominious of all deaths; by which, all my
r^iown, the splendour of my life and name, and my dig-
nity, will be obscured and darkened. For Christ had*
now done great things, had preached with great autho-
rity, had wrought most miraculous signs, and had given^
a splendid proof of his excellency, so that he in just
right deserved to be praised, honoured, and adored by^
all. Whereas, he meets with just the contrary : and instead •
of having honour aiid glory shewn and given unto himj-
he is loaded with ignominy and disgrace. For be is
compelled to hang on the cross, to die between two*
thieves as the worst and most abandoned of malefactbri^
that ever the earth produced, and to be treated with
greater ignominy and turpitude than any criminal was
ever treated.
For the most part, the world has that feeling of hu-
manity, that, when even the most depraved and desperate
mffians and murderers are led to punishment, there is no
one who does not pity their state, grieve for tfieir misery,
and feel sorrow for them. Biit, Christ the Saviour of
the world is the only one who is destined to see his
death a matter of gratification and joy to all. Nor were
the Jews, even when they had had all their hearts* desire
in putting him brutally to death, satisfied after all. And^
ia a word, there was no one engaged in the scene, who
did not think that the highest and most acceptable ser^
vice would be done unto God, and the world reduced to
safety and tranquillity, if this man were killed and taken
out of the way. For they considered hii?a to be the
most pernicious and poisopous worm that ever wa5
upon the face of the eartli, and worthy to suffer every
bitterness, affliction, and fdague. — And this was indeed
cS
18
tbrustniK that ever worthy, glorious, and great Man
into darknesftv Thus was Christ, the light and salvation
of the whole world, to be received and honoured by the
world ! — be was excommunicated and thrust out of the
world like the worst of devils ! And so it is even unto this
day. The Jews still go on to 611 up the measure of their
&tners : for they would rather bear any kind of bitter-
M68, yea, even all, the devils together, than hear the
name of Christ and of his mother Mary mentioned.
And it fares the same with our Gospel. For there is
no devil, no pest, no destruction, against which the Pope
and his sects, together with all our enemies, are so
much enraged, as against our Gospel and doctrine.
. These must be condemned, execrated, devoted to the
furies, and excommunicated : so that nothing is to be
asttemed more infamous, ignominious, and detestable,
than Christ and the Gospel. This is what Christ says,
^ the hour is come," or, the hour is at hand. For he
prays with such a feeling, and so urgently, as though he
were now hanging on the cross, and wished to say, I am
now r in the midst of ignominy and death, and lie buried
in the deepest darkness ; now the time is come for thy
delivering me, that thou mightest exalt me and raise me
to honours, now that the light of my glory is so utterly
darkened, and the world tramples me under their feet,
and all hate and- spurn me, so that I have no help or
counsel whatever, but thy caring for me and under-
taking my cause. For, that I may escape from the jaws
of death and from the power of the devil, who is the
]Mrince df darkness, an eternal, omnipotent, and divine
power must be put forth.
And how was this glorification accomplished?
Surely, when the Father raised him again from the
dead, laid the devil at his feet, and made him King and
Lord over all creatures ; and when he ordained all these
things to be spread abroad and proclaimed by the
Gospd, to the intent that they might be openly shewn
to the whole world. And even as this once took place
at the feast of the passover, so will it be preached
milo the end of time, that it might be known unto our
IS
children and our children's cfaildreii throughout all
generations.
That thy SofP also may ghrify thee^
Here, in this particular expression in the exercise of
his graces, " thy Son,'' he at once discloses himself;
wherein he confesses and glories, that he is the Son of
God, and has all things from the Father ; which same
particular he shortly after unfolds in more fiill expres-
sions. He is the Son of God from everlasting, in the
same majesty, power, and honour: but now in the
world, he is in exile, in infirmity, in death, in ignominVr
as though deserted by his Father and by all men. The
world plies all its powers, efforts, endeavours^ and
labour, and the devil directs all his arts and devices, to
bring him to nothing, and that no remembrance of hioi
might remain ; as it is said in the Psakn, '^ When shall
he die, and his name perish ? " thinkfng, that all was at
an end with him when he hung on the cross and was
dying. And therefore it is> thatlie thus prays, * I know^
0 Father, that I came into the world by thy mission,
and that therefore, thou wilt not suffer thy Son to remain
buried in his darkness. Wherefore be thou pleased to
glorify me, not that I might thereby please myself, but
do it for thine own honour and glory.'
For he was for that end sent into the world, that he
might proclaim the praise and glory of the Father far
and wide with the loudest voice. And hence, he alone is
that Man, by whose preaching the Father is to be known
and honoured^ If he therefore had not been honoured^
the dignity and glory of the Father also would have
been obscured and extinguished.; nay would have re.-
mained buried with him in disgrace and ignominy;, (for
whatever the Son suffers, the same ako must the^Fadier
bear and suffer;) and from this, the worfiL would have
taken an occasion to revile and accuse. — ^ Lo! where
is now this God, and his Father in whom he gloried
^vith so much boasting f How excellently has he upheld
him!' Therefore, that there mig|at be no place for such
reviling and blasphemingi, the strength and power of the
14
Father were to \^ diisplayed 'In glorifying his Son ; and
the Son was to be made manifest in so much honour,
that the whole world, with all their prepared ignominy
and disgrace, should be compelled to fall down at his
feet and adore hiiQ !
And at length, the Father is glorified by the Son.
Tliat is, iie is made known and preached, as being able
to ' bring help in infirmity, in death, in ignominy ; and,
, out of them to bring strength, life, honour, and glory ;
which then began to be done when Christ arose from
the dead unto his glory, and ascended into heaven, and
sent down his Holy Spirit ; and which still continues to
be done by his permitting his Gospel to be preached far
and wide, as long as the world shall stand. For this is
the office of the Holy Spirit — to manifest by the
preaching of the Gospel, how great and unspeakable
things God has done for us through Christ — that he has
delivered us from sin, death, and the power of the devil,
and l)a^ received us into his grace and protection, anc
whAlty giveniiim'self unto us !
[ And such a glorifying or magnifying were just
as necessary for 3ie Father, as for our Lord Jesus
Christ himself. For if we consider the Father, we
shall see that he was as deeply immersed in darkness
and hidden from the world, with respect to the glory
and honour of his name, as Christ himself was when
hanging upon the cross. For what was the state of
things at that time in the world ? All wras full of impious
and blasphemous idolatries; so much so, that there
were some who worshipped the sun and the moon, and
even fishes and birds ; and the most holy name of the
divine Majesty had to endure seeing adoration paid
to his creatures, but none to himself. Nay, the Jews
feven, who were called the people of God, practised their
idolatries .under his name, by trusting in their own
works and righteousness.
And the same is going on at this day : for every one
forms to himself a God according to his own imagina-
tions, under various kinds of a false worship of God,
and each under a form of godliness : not to mention
didse open and atrodoub blasphemies against God with
which die world is wholly filled. Wherefore, there is the
fflreateat need to pray that the Father may be ^orified ;
mat is, that he may be known by the preaching of the
Gospel, and be thereby honoured as he desires and
ought to be honoured ; that all erroneous doctrines and
fidse worshippings of God, together with all human trar
ditions and dreams, may cease and be abolished'; and
tiiat the Gospel alone may prevail and shine.
From fliis view of things you may see, how the
heart of the Lord Christ bums, and with what ardent
feelings of his inmost soul he utters this prayer. — It
grieves him that the most holy name of God should be
obscured in such darkness, and that the whole world
should lie in unbelief and blindness of mind : and so
deeply does he griieve, that he desires speedy death^
and to endure every kind of insult and ignominy, so
that the honour of the Father's name might be vindi-
cated, and his glory brought forth to the light.
But, as I have already observed, the Father cannot
be glorified, unless the Son be first glorified. That is,
unless the Holy Spirit first come and preach the
Gospel, with^t which, no one can know the Father.
For, before that, he can only be preached and known as
a rewarder and dealer in good works, and as one who is
to look upon us according to our religion and holiness.
But this is to praise, not the Father, but ourselves and
our own merits. Whereas, when Christ diesires to be glo-
rified by the Father, and to glorify the Father in return,
it is, that men, leaving all confidence in themselves,
should glory only in his grace and benefits.
Such words as these, therefore, does Christ speak
for our sakes, to strengthen our faith against the
greatest ofience that can be opposed to the Gospel in
4e world. For it brings no small grief to Christians,
that they hear and see the name of God blasphemed
and insulted on every side, while he himself also per-
mits his' Christians to be oppressed by persecutions and
driven to every extremity, and so carries himself as
though he could not bring them any help, or would not,
16
in order that the world might fiercely triumph over
them and shout the song of victory. Hence it is, that
Chjist not pnly prays for himself, but that he fnight be
glorified in all and by all that believe in him, and that
he might gjorify the Father : who, being g^ned over
and softened by this prayer, still now and then displays
the same power in Christians which he openly mani-
fested in Christ himself; to the intent, that as he was
glorified by him, so also he might be glorified by us.
Therewre although we may suffer many afflictions,
and may die for his Word's sake, yet, through this igno-
miny of death, this turpitude, and this bitterness, we
shall pass away into eternal glory. On the other hand,
our enemies, although they now rule and lord it over
all things, shall at last be cast down from on^high, and
shall ignominiously so away into eternal disgrace. And
this has been abunaantly fulfilled in the most evident
examples; and the same has been testified by expe-
rience down from the times of the apostles in many
martyrs. And John Huss also was most ignominiously
condemned in the council of Constance, and put to
death ; yet he has obtained these honours ; — the Word
which he taught has openly come forth and now shines
throughout the world, condemning and shaming Popery
with all its honours, pomp, and riches.
And the same also shall come upon all our enraged
enemies who wish to suppress the Gospel and to extir-
pate Christians, a great part of whom they have already
burnt and murdered. For, kings and potentates much
more powerful and fierce than they are, have come to
destruction, and have been hurled headlong to perdi-
tion for the Gospel's sake, which tliey would not endure ;
in a comparison with whom, all the princes of this day
would appear but as the common beggars of the street.
How often was the Roman empire terribly laid waste,
plundered, harassed, and overthrown, at the times when
it thought itself the most powerful and most secure,
while it knew not how to cease from blaspheming and
raging, and venting its fury against Christians, and from
shedding their blood ? And all those tyrants arid perse-
i
17
cators, to a mas, fell by a base and igocuniiiiotts death :
so that now, nothing is more disgustful, impure, detes*-
table, and contemptible, than the sound of their names ;
whereas, the names of the holy martyrs shine and are
held in honour. And why ? — ^This prayer is heard, and
has weight and poorer with God, breaking in pieces all
the rage and power of the whole world. And, in a
word, as this glorifying or magnifying began, the
same power and effects does it still shew forth in
Christendom, through the influence and efficacy of this
prayer.
This also is to be observed from this passage — that
Christ hereby declares of himself, that he alone is that
Mai\ through whom the Father is to be glorified. By
this, he wishes to take from the Jews, his people, who
had the law and the worship of God, their glory, and
their boasting in their own righteousness ; that they
might know, that neither of these things contain that
wtereby the Father can be glorified, or whereby any
one can attam unto the knowledge of grace, and unto
that righteousness which will avail before God. For if
the glorifying and knowledge of God could have been
known and revealed by the law, there would have been
no need of the coming, the preaching, the suffering;
and the death of Christ, much less would they have
been necessary that he might glorify the Father. And
by this same saying, he also benefits us; that we might
learn, in what way God must be sought and appre-
hended by us, if we would do it aright, and how we are
to hold communication with him. — For to glorify the
Father, (as I have already observed,) is to know and
to apprehend who he is, and how his will is inclined
towards us. Unto this knowledge, no one can attain or
arrive, but through Christ; for he will manifest himself
no where hut through and in him, so as for us to dis-
cover his heart and will. — In Christ we see nothing but
ineffable love, and inexhaustable grace; and, on the
contrary, out of him, nothing but wrath and indigna-
tion, or that in which there is no mercy. And, to sum
up the whole in a few words, whoever seeks God, or do-
18
sires to serve him, otli^rwise than in Christ, — that man
will not find God, nor serve the true God !
Wherefore, I have continually protested and de-
dared, that whoever desires to walk safely, must beware
of all those high imaginations and contemplations,
whereby we attempt to seek God in the divine majesty
without any medium, and wish to search into his works^
will, and counsel, and then run away with soiae very
deep and especial revelations; because, by such we are
BOt only deceived and seduced, but carried away and
precipitated headlong into an abyss. And, it is upon
this account that all other doctrines and faith through-
out the whole world are damnable, of what kind soever
they may be, whether of Jews, Turks, monks, popes,
bishops, and all the rest of them, who serve God for
the sake of obtaining grace, and wiping out their sins
through some other medium than through Christ ; that
is ito say, through their own works, or their singular
devotion and their spiritual thoughts. For it is irrevo-
cably decreed of God, that he will not be known nor
found, out of the one Mediator, Christ. Therefore,
where Christ is not, there the true God is not, nor the
true worship of God. — But of this we shall say more
hereafter.
As thou hast given him power over alljlesh^ that he
should give eternal life to as many as thou Hast given
him.
In these words he embraces the second and third
parts of his prayer : for he both gives thanks unto the
Father, and shews what the Father had given him, i&
the reason why he extended his prayer over. the whole
world. For you plainly hear, that he did not pray for
himself that he might have all the glory to himself, but
that he might benefit £^id serve us tinto our attainment
of eternal life. And it is on this account that he glories^
that power is given unto him of the Father over all
flesh ; that is, over all who are in the earth, the great^
the mighty, the possessors of wealth, and the highest in
honour ; and that his design is^ and that he is able, to
19
londurfais miserable ^followers who cleave unto him and
vho iBtre loaded with shame and ignominy, so highly, as
'JO bring them to the eDJoyment of an eternal and im«
nottal life. — I have (saith he) all kings, and princes,
ind whatsoever liveth in the flesh, in my hand, that I
might have it in/ my power to deliver my Christians fitmi
sin, death, and all evils ; nor is any thing wanting, ex-
cept that this is not !yet made manifest while I thus re*
main m this infirmity and ignominy ; wherefore, I pray,
that thou wouldst ^orify ine, that I might be able to
make this plain and openly manifest.
Here, then, Centres eh our hope, consolation, and
trust— that we, who believe in Christ and cleave to his
word, are his own, whom the Father gave unto him as
his peciiHar portion. And Christ 'has undertaken the
care of us to defend and keep us; that, how high soever
the world may be above us in honour, in dignity, in
glory, and ih power, yet, it might still be compelled to
remain iii the powerful hand of Christ, that it might not
be able to hurt us, and that the more determinately and
deeply it may oppress us, he might with the greater dis-
play of power bring us forth into eternal life.
Therefore,' our hands should be lifted up without in-
termission, and God be unceasingly praised, and thanks
be rendered unto him, that he has condescended to
make us of that number of those who are " his own :"
since we knbw, that we have his Word, and for its sake
suffer persecution and have the world our enemy : for
he that is certain and persuaded of this, ought to enter-
tain no doubt that he is of that flock for whom eternal
I life is prepared and ordained.
And finally, you may draw this inference and con-
dusion — ^that, since it is the work and gift of Christ that
we should be brought unto eternal life, it will certainly
80 be, that the whole world, with all their wisdom,
power, dignity, and honours, will, for our sakes, fall into
everlastmg shame, and that our weakness and helpless-
ness will be exalted to inestimable glory, And thisy
Christ mdde abunbantly manifest in his enemies when
he arose from the deepest ignominy to the highest glory.
20
For he exposed all their glorying and boasting in their
own righteousness and holiness, (from their reliance on
which they persecuted Christ,) to everlasting shame and
contempt. For, since it is most certain that he alone is
Lord of the heavenly kingdom and of eternal life, it
follows without a doubt, that the world who persecute
both him and his Christians, cannot attain unto it,
although they desire with a foolish presumption of miqd
to become partaker of it by great efforts, and by their
own powers and works. And where Christ freely gives
eternal life, there, of necessity, must be eternal great-
ness and glory; and on the contrary, where (^hrist
gives not eternal life, there can be nothing else but eter*
nal shame, ignominy, and contempt. — Wherefore, know-
ing these things, let us suffer our enemies to blaspheme
and revile as long as they can, since the rage and fury
of their reviling will shortly come to an end : for neither
thirty, nor forty, nor sixty years, are to be compared to
eternity, even as the twinkling of an eye is not to be
compared to the whole of this life which we live upon
earth.
But observe what words John here uses, who has a
particular manner of confirming this article above the
r«st of the Evangelists, — that Christ is truly God
equally with the Father. For these words, " As thou
hast given him power over all flesh that he should give
eternal life," &c. will not admit of the conclusion that
he is only man : for such power, even of ruling over all
flesh an4 of giving eternal life, can be given to no crea-
ture ; a creature can receive and lay hold of eternal life,
but, to give eternal life unto others, is the work and
power of God alone. For the angels, although they
enjoy immortality, yet cannot communicate the same to
any other. When therefore Christ confesses that he has
the power of giving eternal life unto his own, and that
he has received the same from the Father, he indicates
with sufficient clearness, that he is of the same power
and essence with the Father, though their persons are
different. — And that he might set this still more clearly,
before our eyes, he adds,
21
• ' • • ^ ■ 'I.
And this is life eternal, that theyi might knew thee
e one true God^ and Jesus Christ whom thou hast
fit.
In these words, Christ shews what eteraal life i^,
id what the nature of it is. For since he testifies that
; has received the power to give eternal life ; some one
ay ask, in what eternal life consists, or, how we can
ceive it. To this objecting inquiry, Christ, by a cer-
in anticipation, gives an answer ; and says, ^ Eternal
Fe is thus, and my disciples shall receive it in this way,
-" that they might know thee the one true God, and
5SUS Christ whom thou hast sent." * This passage was
3werfully brought forward by the fathers and teachers
f old against the heresy of the Arians, who denied the
ivinity of Christ, and the passage is indeed beautiful
ad incontrovertible.
Every Christian, indeed, ought to give all diligence
) read ov6r the Gospel of St. John most carefully
jain and again, in order that he may rightly compre-
end and understand it, and may arm and fortify him-
df with such mighty scriptures, on account of the
eresies that will come. For in every age, the Jews, the
urks, and the heretics, have fought against this article ;
nd the same devil is beheld in many at this day ; and,
nay God avert such an evil !) if he could find an oppor-
mity and the power of breaking forth, he would burst
)rth directly with intolerable fury.
Wherefore, let him who would walk safely, flee and
void all those things which natural reason and human
houghts are accustomed to advance concerning this
uticle ; for there is no counsel or wisdom that can avail
igainst the seducing delusions of the devil, nor any
hing but our having a steady faith in the plain and
ample words of the scripture, not at all relying upon our
wn thoughts and speculations ; but saying, * Whatever
Christ has said must be true, although it may be beyond
flie comprehension of me, or of any otHer mortal, how it
can be true. He knows well what he himself is, and how
to speak of himself/ He that. does not this, stumbles and
falls into 6rro)ns; and at fast rushes headlong to perdition.,
Forij it' is utterly impossible tliat' hmnan' reason should
apprehend even the least article of faith. Nor can any
mortal have any right thought or sure l^nowl^ge' of
God whatever, without the Word of Qod; and that,
even the gentUes are compiled to confess* For they
relate this particular of an excellent poet of theirs, named
Simonides. — On a certain day Hiero, tyrant of Syra- •
cuse, asked him what, pr what kind of an object, God
was; or what opinion he held or receivjsd concerning
God. Upon which he requested to have three rdays
allowed him to consider of it. And when, at the expira-
tion of three days, the tyrant asked him the same ques-
tion, and he had to give the answer, he requested
impther three days to tlmk upon it more deeply. When
these three days had expired, he repeated the same re-
quest again and again^ until he could delay the answer
no longer, nor find any farther means of evading it
And when Hiero wondering, asked him why he did so,
he saidj ^Because, the longer I consider it, the more
deeply obscure the matter appears to me.' From which
example we derive this proof— ^that the farther and Ae
more deeply human reason goes in the investigation of J:
God, his works, his will, and his counsel, the farther it
. gets from the knowledge of them, until it comes at last
to know nothing and to believe nothing of God at all^
Of which kind of men, not a few are found among the ^
wise and prudent in this day. And this ought to be the
lot of all, who, leaving the Word, follow the guidance
reason, and bring her first of all into their counsels w
all articles of faith, that they might see how they agree «
with her. b
Therefore, since we have here a text so powerful and |
so plain, we must take heed that we wilfully obscure it Jb
not by the blinded eyes of reason, nor wrest it, nor suffer [.
it otherwise to be interpreted. For here you see thd '^
words are plain, and any one may comprehend and un- \
derstand them. — Christ giveth to all that believe et^^ .
\
9S
Dal life.: but, name can gi^ eterlMil. life save God 6nly :
wherefore, it most iocontroveilibly follow,. thauGhiistris
truly and natoraJfy God. ' m i
And moreoyer, as he saitUp that eternal life: steiiida in
our knomng: him and the Father;, it plamlj fidlbws;
that no one; can attain nnto eternal life :widioat> thct
knowledge of him; And dieiefore, the knowtetlge' 'by
which both himself and the Father are known, tamt^ tae
die jsame. And hence it must also follow, that he-is o£
the same essence and nature with the Father: thati9,
that he is equally God with, but of a difiermt person
bom J the Fadier. These 'things are so' clearly proved in.
this text, that even reason herself cannot deny or gain-
say them.
. ; But the worst of all is here — that reason is not ccm-
tent with the words, but, leaving them, rashly runs into
anothec direction. She refuses to believe at once thiat the
words themselves are true, but wishes to search out and"
comprehend how they can be considered as: true and
possible. And when she cannot comprehend that, she
leaves the words, and forms out to herself new imagi-
nations ; and then, wrests the words themselves accorcl-
ing to her own pleasure, and interprets them according
to the imaginations she has formed.
Hence, the Arians also have wickedly and malici-
ously twisted and perverted this text, while they laid the
stress upon that part of Christ's words where he said^^
" that they might know thee the one true God," a»
diough he excluded himself and ascribed divinity tO the
Father only. But this is not proving or making plain>'
but interpreting the scripture falsely, and not observing
what the sense of the words is in their proper connexion
with each other.- — We also affirm that it is truth and:
ri^tly said, that there is none other God but him' only.
Bhttt they will not see what is immediately subjoined to
it,-^that Christ makes himself in all things equal to the
Fatber, and so expresses himself as though he himself
were the true God : seeing that, (as it is there said,) he
{daces eternal life in the knowledge of himself and of the
Father equally, and thus of the two makes one.
34
And when he orders his words thus, — ^' thee the
one true God;'' he does it, that he might always give.
Jionour unto the Father, as having received au things
from him ; and that he might thus lead and draw us unto
the Father through himself. Of this, there are testimonies
to be seen throughout St. John. And he unites himself
to the Divine essence, assuming to himself the same and
ail equal power, when he says, that he will be known
togetheir with the Father as the giver of eternal life ;
which is the work of God alone.
Wherefore, these words make the most powerful of
ail against the Arians and all other heretics, and also
against the Jews and infidels ; who say, and boast, that
ihey believe in the one God only that made the heavens
and the earth ; and who on account of this their faith,
condenm us Christians as adoring another God, &c. —
For Christ's intention is to shew, tnat they know not the
true God, how strongly soever they may be of that opi-
nion, and may glory iii it ; and that they do not appre-
hend who he is, nor understand how he is to be known ;
seeing that, he alone is the one true God, who ^^ sent "
Jesus Christ. In which his intention is to say, that he
who would not err in the one true God, must seek him
only in Christ the Lord ; for that none other is the true
(pod, but he who sent Jesus Christ. Hence, he who has
not this Christ, errs from the true God, (although he
may know and believe that there is only one true God,)
because he does not believe in him who sent Christ, and
who by him giveth eternal life. Wherefore, all the force
lies in the word " thee " — " that they might know thee
the one true God." Which "thee?"— Who "sent"
Jesus Christ! As though he had said, The Jews and
many others have, as they imagine, the one only true God ;
but " thee," who art the only true God, they know
not; because they know not Jesus Christ whom thou hast
sent. And yet, they all the while paint out to them-
selves a God according to their own imaginations:
which is not the true God, but a mere nothing at all !
Hence you see that Christ does not here use the word
** one," that he might separate himself from the Father,
Q5
[>r make himseli^ distinct from the Divine essence;
[which is guarded against with sufficient caution by
other words,) but, more especially, that he might join
himself with the Father, and make the Father to be one
in union with himself; against all those who form out
to themselves another God, or seek God some where
else than our Lord Jesus Christ.
Let it suffice to have spoken thus concerning the
manner in which the Evangelist has firmly established
this article, the divinity of Christ. Now let us more at
large speak of that knowledge in which eternal life con-
sists— what it is, and how it avails ; that we may learn
to understand this text rightly and thoroughly, as being
the sum and substance of the New Testament.
Our old teachers have referred these and the like
sayings to the life to come, as though they did not all
concern us as to this life. We, however, will dwell upon
these and the like sayings here below, and will endeavour
to make them profitable unto us : seeing that, they are
written for the doctrine of faith, and pertain most espe-
cially above all other unto this life. For that which we
are to inherit and to possess in the life to come, must be
known and apprehended here by faith. Now this know-
ledge is, knowmg how we are to think of the Father and
of Christ : concerning which Peter speaks, 2 Epis. iii.
where he says, " Grow in grace, and the knowledge of
our Lord and Saviour Jesus Christ." That is, give all
diligence that this may be your only concern, your only
care and thoughts, — to. learn and know righdy this Man
Christ : and let no one of you seek after any thing as
better than this. For this only is our wisdom and our
knowledge; which is called the Christian knowledge
and doctrine ; and whatever is taught or learnt besides
this, is not to be considered the Christian doctrine.
And now, if any one should ask, * What ought
Christians to know and teach ? ' no other answer is to be
gjven than this — ' that Christ is to be known as sent
by the Father : ' and let not him, who neither knows,
nor has learnt, nor taught this by any means, glory in
being a Christian. For although a person should know
VOL. II. D
26
. all things under the sun — ^how God made the heavens
and the earth, and how he wrought all his signs and
wonders ; moreover, although he should know and keep
the Ten Commandments ; and, in a word, althou^ he
should be endued with the knowledge and power of all
the angels ; yet all this together would not make him a
Christian ! Wherefore, all things that can be preached
or known, commanded or performed, concerning all the
good teaching and lives of men, must be kept exclu-
sively separate, and no other knowledge whatever must
be left to remain and to avail unto the constituting of a
Christian, than that only which is here spoken of—
" that they might know thee, and Jesus Christ whom
thou hast sent." Concerning this knowledge and the
effective power of it, the holy prophets have also spoken
gloriously and clearly ; as Isaiah liii. " By the know-
jdge of him, shall my righteous servant justify many."
That is, he shall deliver them from their sins, and rescue
tbem from the Jaws of the devil, by this only — the un-
derstanding and knowing who aiid what he is ! To the
^a^ie effect are the words of Jeremiah also, chap. ix.
*' Let not the wise man glory in his wisdom, neither let
the mighty man glory in his might, let not the rich man
glory in his riches : but let him that glorieth glory in
this, that he understandeth and knoweth me, that I am
ij^: Lord which exercise loving-kindness, judgment, and
lightepusness^ in the earth." And it is the same thing
that this text also is intended to. set forth — * If thou wilt
Ijiaye eternal life, there is no other way whatever for thee
to attain unto it, than in knowing the one true God the
Father, through Jesua Christ his Son whom he has sent.
And if any man shall set before thee any thing else
whatever out of Chsist he will deceive thee.'
Therefore^ the old teachers before mentioned have
done injury and violence to this most beautiful text; yea
ratha*, have taken from it all its tirtue and marrow ; by
i^arating it from the doctrine of faith, and taking it
MJiy a3 a prophecy concerning the life to come. The
eau^eof which. error was^. their not understanding what
tbat ts which is called the knowledge of Christ: for they
hevcr went any deeper, not taught any fatther than that
we mast live so and so, and must becottie good people, so
that we mi^t by our works obtain eternal life. And
licreby they drew us into a vain confidence in our own
works, by which we utterly lost Christ and wandered
wholly out of the way of eternal life. For thou must
most carefully separate all things else that can be men-
tioned from this knowledge. Whatever is not called the
knowledge of Christ, cannot lead unto eternal life, nor
deliver from sin and death. For as this is true — that he
alone gives eternal life through the knowledge of him-
self; so, on the contrary, this must be true also— that
whatever is not thiis knowledge, must remain under death
and damnation. ^
And now, what is this which is called knowing
' the Father and Christ ? Or how is such a knowledge
obtained? The whole stands in these Words— ^" whom
thoo haist sent." He that understands and midoubtingly
believes this, hath, most certainly, eternal life. Bat
what is to be understood by " whom thou hast sent?"
Consider thou and fully weigh the reason why Christ
canie, and ^Vhat he did here in the world. — He came
down from heaven, cltid was made man, that he mi^t
finfeih the wbfk which the Father gave him to do, (as
ou H-ili find he himself hereafter saith;) that is, that
e might take the* sins ctf the whole world upon himseU^
and mi^t die to blot them out, and to appease the
wrath of the Father; and that he might in his own pen-
soif overcome death and the devil, and i^deeni as anto
himself:
For, as hfe was '* serit'' df God, it could not be a
li^t or trifling uhdertaking, but must be so great and
so necessary; Aat no one of the ssAtits or of the angels
coald dcK it, wor any one but the Son of God. That
which wais to be accomplished by such a person oiriy,
must, Ti^ithotft dotibf, be' of some eternal moment tw-
Mem us men atfti ©od . Therefoi^, this whole trdasuW
lie* couched in- these wrtrds-^^* whom thou hetet sent.*'
Ffar these Vcwpds' reveil amd^opeti up to Us the mtnd,^ the-
D 2
I
28
heart, and the will of God ; and comprehend every thing
that Christ accomplished by preaching and by suffering,
or that he brought unto us apd bestowed upon us. And
this also proves and confirms that these words were not
spoken concerning the life to come. For to know that
Christ was sent by the Father, is nothing less than
knowing and believing, how Christ came into the world ;
and that he died for our sins, that he rose again, and
obtained for us, and gave unto us the forgiveness of
sins ; all which things pertain unto this life.
These things therefore are most diligently to be ex-
ercised, and deeply pondered and laid up in our hearts
and minds, in order to draw out and establish our faith,
and not, as they have been hitherto, to be removed from
our eyes. For in these things, most truly, our salvation
fitands, and our surest consolation in all our afflictions —
our knowing, that there is no other counsel nor help
either in heaven or in earth against sins and temptations,
than tbi3 knowledge and this faith. For do thou only for
a moment consider a little attentively, what there is that
9uch a faith cannot effect and attain unto. For if I know
that Christ was sen^ down from heaven of the Father
for my sake, and given unto me, I conclude with a
cheerful and gladdened mind, that the Father in heaven
is merciful and favourably inclined towaitls me, and
knows no farther any wrath or indignation. Because, in
sending his own Son, he hae abundantly manifested his
mind and will, (as I have before observed,) so as to
leave nothing for us to behold but an immeasurable and
inexhaustible ocean of love and mercy. And then, if I
have the heart of the Father, I have him altogether, with
all his divine power and grace. What then shall I fear
or dread ? And even if sin, death, and the devil assail
me, and ply all their power to take my confidence
from me, and to drive me to despair, still 1 know
tfiat the merciftd and Almighty Father is mine through
Christ, each of whom stands for my help and supports
me. Staying myself in these, I can with great boldness
and liberty resist the devil, and hold him up to ridicule
29
and laughter. — Behold, therefore, what an omnipotent
and efficacious thing faith is against all power that
opposes us.
But, however, only make an attempt in this matter,
and thou wilt soon find by experience, how arduous and
difficult a thing this knowledge of Christ is. For here,
every one will feel how little faith he has, how weak he
is in this life, and how ignorant of this doctrine all those
teachers of works are who thus lightly esteem faith, and
also all those satiated spirits who in so short a time
thoroughly learn all things, and go on to seek still
higher and higher things to search into. This is the
school, as I have deeply experienced to my own sorix)w,
where we have to sweat and toil ; and wherein I still
feel by experience, how vain all our human works and
powders are to overcome sin, death, and other tempta-
tions. And therefore it is, that the devil, knowing this,
rages against this doctrine with so much fury, raising up
all his sects, his Papists, and his heretics ; who, although
they hear and preach much about faith, yet know and
experience nothing of it whatever, for they know and
teach nothing else than good works, and man's own
/righteousness, which alone they understand and preach.
— That it is indeed true I cannot deny, and have myself
always taught, that God will have men to liv% well, to
walk honestly in this life, and to be saints and blameless
before the world. But this honest conversation cannot
make a man a Christian before God : that is, it cannot
bring him eternal life. This glory I give to no works nor
external righteousness whatever of men : it must be set
above all human works, and all life, how honestly and
uprightly soever it may be passed. Let our works and
life remain here beneath in this world, that they may
be called human honesty, or civil righteousness, and
that they may enjoy t^is life, (as the scripture saith,
* he that performed them let him live in them,') and let
them end with it. But this, concerning which we speak,
is a heavenly and divine righteousness, which procureth
eternal life ; for it was not founded on human strength
and transitory works, but it has another and an eternal
30
ibundatioD, on whidi also it will stand for ever. There-
fore, I look lupon this text as being one of the most for-
cible of those that utterly exclude all works and leave
th^QQL.herc below: because it makes the knowledge of
Christ the only way unto salvation. For what woric can
there be in knowledge ? It is not fasting, nor watching,
nor afflicting one's body, nor any thing that can be done
or endured by the body, but is seated internally in the
inmost recesses of the heart. And, to sum up the whole
in a few words, knowledge is not a work, but precedes
:aU works ; for works follow from knowledge. Moreover,
that is called works which we do ; but knowledge is
that which we receive. Therefore, by this one expres-
sion, " that they might know," as by a certain tre-
mendous thunder and lightning, all doctrines that main-
tain human wocks, religious orders, and human wor-
shippings of God, are utterly destroyed ; because, nothing
of these things can deliver from sins and please God.
And here attend and take heed that thou forget not
that which I said before — that Christ in these words
Joins and unites the knowledge of himself and of die
Father together ; so that the Father can be known only
through and in Christ. For I have often said, and i say
imd repeat it again and again, as it as what I would have
to be fixed in Ihe minds of aU even after I am dead<^—
that we should beware of all those teachers, as we would
of .the devil, .who, by their high and towering specula-
ticNQS, begin to teach conc^ning God nakedly, and
without Christ : just as our sophists and great masters
have done in our schools in their pryings into the w^rks
<)f God in 2ieaven--^what he is, what he is thinking of,
,aad what he is doing with ^imself, &c. But if thou if'iUt
xiralk safely, and wilt apprehend God and find in him
grace and help, then believe /no one who .would persuade
mee that .thou canst find Ood any where h^i in Christ
iNor be jdiou engaged in any other ithougbts pf him, nor
seek thou any ouier works of his, hut this one only — his
sending of Christ !
With the learning of Christ let all thy studies and
pucsuits iConmienGe^ tod wander not frpm.that point.
but stand fast thereia : and if either diine own imi^inaf
tioDS or reason, or any other person shall wish to
seduce thee, then shut thine eyes and say, ^ I must noV
and desire not to know any other God, than in Ciurist
my Lord.' And here behold his face, where he widi so
much plainness and so much sweetness reveals himself
in this word of Christ, " that they might know thee the
one true God and Jesus Christ whom thou hast sent."
In which words Christ draws the Father wholly to him*
self; so that no one can apprehend the one true God^
but according to that very word which he speaks. For
in what other way can he draw nigh unto thee, or thou
draw nigh unto him, so as to apprdiend and receive
him ?
Wherefore, all thy faculties are to be employed in
contemplating his countenance, to which he leads thee;
and thou art to observe how he leads thee by the Word^
and works the whole in thee. -Yet no one will believe,
how indispensably necessary this is, nor how difficult an
exercise it is ; with which, even many great and excel-
lent men have been but little acquainted, and which
even now is hidden from the wise and learned ones ; for
they know not that all their £eu:ulties and thou^ts are
to be directed to the Man Christ alone, that they are to
contemplate Christ only, and solely to consider what he
speaks of the word, and works of the work of God in
heaven. And this is the reason why they do not keep
their minds upon the words, " whom thou hast sent*'*
If they saw these with right eyes, and believed them,
then would their ears, their eyes, and their mind, be
directed towards them ; and they would say, * Behold, tf
he came into the world as sent by the Father, we must
believe that he came to fulfil some charge committed
to him, and to make it known unto us ; and therefore, we
ought to listen to him as we would to the Divine Majesty
himself.' Now then, we hear no other word than that
he brings help into the world, and communicates unto
us the Father's grace ; nor do we see any other woric
but his going forth, taking upon him the charge of the
Father, wad fulfilling it by teaching, by suffering, and at
32
last by dying on the cross. — Behold here, the mind, the
will, and the work, are clearly set before me, wherel)y
J plainly know him : but out of this way, no one will
ever see him or apprehend him by any sense or reason,
how acutely soever he may pry into him, and how
highly soever he may soar in speculative and sophistical
cogitations.
When we are in possession of this knowledge, it is
easy to judge what a miserable calamity, yea, what an
execrable abomination, the doctrine of the Pope and of
the monks is ; who impudently prate, that Christ did
not by any means teach, say, do, and finish all things,
but left many things to be taught, commanded, done,
and ordained after him ; which is directly contrary to
the authority of this scripture now before us ; and is as
though they should say, * Ye are not to look at Christ
only, as sent of God, but to observe us also ; to whom
^any more things are given and committed to be done
and taught than he commanded.' — Christ asserts and
affirms &at eternal life stands in the knowledge of him.
Whereas, they say, that that knowledge is not sufficient,
but that many things more are necessary ; such as the
listening to councils, imitating the examples and lives of
the holy fathers, and a thousand other things of the
same kind.
Here then, it is high time that all godly Christians
should separate themselves from them ; and say, ' We
would willingly, ye excellent sirs, hear whatever ye say,
comm^id, or do, but we will pay no more regard to it .
than we would at seeing a maid sweep the pavement with \
a brush, or a cow giving milk when she was milked. 1
We will leave to the work its value and its dignity ; but,
that it ought to perform and accomplish as much as the
Word of Christ does, we flatly deny. For Christ does
not speak thus — This is life eternal if we live and do so
and so ; or, if ye conclude and ordain this or that ; bat,
* that ye may know Christ as sent of the Father.' Nor
will he endure that we should look to Moses or others^
(who were sent themselves and had great charges com-
mitted unto them, and did many things,) because, no
«8
one of them was sent unto the end, that by the know*
ledge of himself, he might give eternal life; nor any
other but Christ alone/
Here is the point of contention and controversy,
wherein we dissent from the doctrine of the Pope. — He
has taken away from us this knowledge^ and will not
leave it pure and uncorrupted. If he would do this, I
would never say one word against him, for we will wil-
lingly permit him to conclude, to decree, and to com-
mand, and to say that it is all right; and they shall
therein have us as their helpers if they will ; but \et them
leave this free unto us — that those things which they
conclude shall not be considered useful or necessary
unto eternal life. For this would be an insult to the ho-
nour of Christ, and not to be borne : because, his Word
would be thereby denied and trodden under foot
But this text still more plainly shews what lost and
desperate vagabonds they are, who boast of, and preach
their orders and religious state, as being a state and
works of perfection, and far more excellent than the
common life and state of Christians : which is a doc-
trine and assertion of no man, but of Satan himself, and
one of the most horrible blasphemies. Wherefore, all
monasteries are to be shunned and execrated, as the
gates of hell. But, which way have we come into so
great a calamity, that that self-chosen life, and those
self-chosen works of thine, are greater and more excellent
than the life and works of Christ ? For my part, I
think that he will ever stand superior in holiness to all
the Carmelites, yea to all saints, together with their
works, even though they should fast daily, live only
on bread and water throughout their whole life, and
never sleep more than one hour a-night ; nay, if they
should daily pray the dead out of hell. In a word, what-
ever of a holy life thou wouldst praise or boast of, or
canst attain unto, it cannot hold up the finger to the
common life of Christians ; nay, is not worthy in any
way to be compared with it. Therefore, the old doctrine
and thoughts are to be put off and trodden under foot ;
because, it is by them that so many diiferepces, have
34
arisen Jn Christianity, and that the Christian life has
been divided into so many states and orders. In the
world, indeed, and in an earthly kingdom, things are so.
There, the states and conditions are different, and some
works are greater and more excellent than others. But
the Christian life is very far above all these, and they
remain at a greater distance beneath it than the earth
does beneath the heaven, nor can any thing on earth
bear any comparison with it ; for it contains a far more
exalted and sublime treasure, whereby we apprehend,
through Christ, the Father and eternal life ; and that is
what the mind of no natural man can ever attain unto.
And therefore it is, that men embrace these things with
so much difficulty, and that almost every one is offended
and turns himself unto other things that are more agree-
able unto reason. For to her, these things ever remain
foreign and obscure; and hence, she does not make them
of much consequence, nor believe them to be true, nor
can she simply trust to those things which ^tie canned
feel nor see. She always wants to have something on
which ^he may lean as a foundation, that she hasc^r
finds in herself, or that she can bring forward as her own,
and say, — I have laboured and wrought so many and
great things ; and therefore, I hope I have not undergone
the labour altogether in vain.
Something not unlike this is related also of the holy
fathers; as that concerning Hilary the hermit; from
whom, on his death-bed, this evil word fell, — * O my
soul (said he) why dost thou dread thy departure. Thou
hast now served thy Lord for seventy years, and dost
thou now fear death ?' — If he died in that state of mind
which the words would indicate, then, certainly, he died
badly and unhappily. For this is not building upon
Christ sent of the Father, as the foundation, in which
way only he giveth unto us eternal life, but it is trusting
in our own righteousness and our own worshipping ci
God. And this is the evil of our nature, whereby all
holiness of life and good works, which would otherwise
please God and be acceptable UQto him, are defiled ; and
thus we lose both Chiist imd eternal life.
85
I have said lliese things, tkat no one midit be
seduced by ihese and the like examples ; though Jerom,
who was Mm&elf planged into that sink, most highly
praises and extols them, and knew oot bow to praise
them enough. I hope, howev^, that ano^er light of
faitib dione into the heait of lliis good father ^ring the
last moments of his life. I, for my part, would not and
durst not die trusting to sujch woras of commendation ;
nor would I willingly be his companion therein. For if
any one had put these (juestions to him, ' Why, our
dear Father, dost thou so long live m the woods, feed
OB roots and herbs, and lie naked on the bare ground ?
Thinkest thou that God will give thee eternal life for so
doing, and reward thee with a signal crown in heai^en ?'
He would certainly not say, No ! but would confess that
he hoped, that God would not suffer any thing that he
did to be in vain. * For (he would answer; to what
other end have I thus so severely afflicted myself with
the greatest laj:>Qurs, watchings, fastings, prayings, aod
the like, here in the desert ? '—Behpld then, where is now
Christ with his works and merits ? Here, as you see, all
lihose things are to be accounted as nothing at all, which
Christ did for the ohtainiHg of eternal life and giving it
nnto ns, apd it is to be bou^t of him by us first of aM
with our Oiwn works i Wherefore, such legends (as they
call them) and exan^ples of the fathers, are the most
deadly poisons ; by which, faith and the J^nowledge of
Christ are suppressed and extinguis(hed. Whereas, (with-
cmt these,) we are all by najture contaminated with this
evil, and jt drives many to despair because they have not
don^ so and so, or, because they qanoot do it.
Ijleie xthen, you se;^ how necessary it is diligently to
exercise and inculcate diese /words, as the sum and sub-
stance, and so, the foundation of our doctrine : diat is,
bow we are to become Christians, and to ^.ttain unto
eternal life. And this indieed is a sublime and wonderful
knowledge, and an arduous thing it is to hold this know-
ledge pufe, and to tiust whdly unto it. We have indeed,
(tbanks be to God 1) this doctrine in word, but \^^ have
it but in a amaU degree and weal^ly in our hearts. But
S6
the rest, that is, the Papists, and tne fanatical spirits,
have lost both the word and the knowledge together ;
aind, in addition to that, draw away both themselves and
others by their own cogitations.
Thus then, you have this full and golden sentence,
as an article, asserting that Jesus Christ is the Son of
God ; and moreover, teaching and setting forth the be-
nefits and blessings of him ; that we might know what we
have in him, and might through him rightly know God
and learn the way that leadeth unto him ; in order that,
we might with a glad and joyful mind trust in him only;
which is what no other doctrine under heaven ever
taught.
I have glorified thee on earth : I havejinished the
work which thou gavest me to do.
We have here then three gloryings. He prayed
above, that the Father would glorify him ; in order that,
by that glorifying or magnifying he might again come
forth powerful and glorious : these are two glorifyings.
And he now here says that he has glorified the Father ;
and then, (directly afterward,) asks that the Father would
glorify him with himself. What the two former glorify-
ings signify has been already sufficiently explained : by
which this text also is rendered quite clear and plain. —
Christ our Lord during his life upon earth glorified the
Father by highly preaching, and extolling liis praise and
glory ; oi which there are testimonies to be found every
where throughout the Gospels, where he continually
teaches and glories that he was sent of the Father, and
refers to the Father, and ascribes to the Father, the
whole of his life and all that he possesses or has power
to do. And the whole life of a Christian, ought to be
just as we behold this life of Christ to have been. He
ought to praise God alone, and to acknowledge and
implore, with a thankful heart, his grace and merits.
This work and this glorifying are now accomplished,
saith he, and now, glorify thou me. This seems to be
nothing else than if he had said again what he said
above.: — \ If thy glory, praise^ and honour are to be
87
proclaimed abroad, and declared by ine, then I must of
necessity be buried in darkness and ignominy.' For all
the time that he was doing the will of the Father by
preaching and working stgns and miracles, and was
engaged in those works which were approved of God, and
well-pleasing unto him, the world was bitterly enraged
ag^nst him, and could not endure him. Therefore, for
the Father's sake he was oppressed, obscured, and con-
demned to the most ignominious death. And it was
thus that he finished the work which was given him to
do. While therefore he knew and felt, that for the
praise, honour, and glory of the Father, he must lose all
the mreatness of his own name ; he prays and asks that
the Father would not permit him to be buried in dark-
ness, but would rescue him from ignominy and death,
and would bring him forth to the light crowned with the
highest honours : that is, that he would make him King
and Lord. And then the third thing ought to follow, for
which he prayed at the beginning, — that he might glorify
the Father throughout the whole world in his Christians,
that his praise might become much more widely ex-
tended than it was before his death.
Hence, you see that all these three things agree in
one. First, that he might glorify the Father in his life ;
and, on account of this glorious office of teaching,
come to an ignominious death, that he might be in turn
glorified by the Father ; in order that, he might be able
to extend the glory of his Father still more widely, and
render it still more great by his kingdom and Gospel.
For if Christ, as has been observed before, had remained
unglorified, the Father's glory would not have been
more widely extended, but would have perished with
Christ. Therefore the glory of Christ and of the Father
are intimately connected together, so that the Father in
glorifying the Son, glorified himself ; and, when Christ
was glorified, then was the Father also glorified. For
the glory whereby the Father is glorified by the Sodj
and me Son by the Father, are inseparable.
And now, as Christ our head prays, so ought ^e
also who cleave to him to pray, that he Would glorify
56
the rest, that is, the Papists, and tne fanatical spirits,
have lost both the word and the knowledge together ;
and, in addition to that, draw away both themselves and
others by their own cogitations.
Thus then, you have this full and golden sentence,
as an article, asserting that Jesus Christ is the Son of
God ; and moreover, teaching and setting forth the be-
nefits and blessings of him ; that we might know what we
have in him, and might through him rightly know God
and learn the way that leadeth unto him ; in order that,
we might with a glad and joyful mind trust in him only ;
which is what no other doctrine under heaven ever
taught.
I have glorified thee on earth : I have finished the
work which thou gavest me to do.
«
We have here then three gloryings. He prayed
above, that the Father would glorify him ; in order that,
by that glorifying or magnifying he might again come
forth powerful and glorious : these are two glorifyings.
And he now here says that he has glorified the Father ;
BXid then, (directly afterward,) asks that the Father would
glorify him with himself. What the two former glorify-
ings signify has been already sufficiently explained : by
which this text also is rendered quite clear and plain. —
Christ our Lord during his life upon earth glorified the
Father by highly preaching, and extolling his praise and
glory ; oi which there are testimonies to be found every
where throughout the Gospels, where he continually
teaches and glories that he was sent of the Father, and
refers to the Father, and ascribes to the Father, the
whole of his life and all that he possesses or has power
to do. And the whole life of a Christian, ought to be
just as we behold this life of Christ to have been. He
ought to praise God alone, and to acknowledge and
implore, with a thankful heart, his grace and merits.
This work and this glorifying are now accomplished,
saith he, and now, glorify thou me. This seems to be
nothing else than if he had said again what he said
above.: — \ If thy glory, praise^ and honour are to be
37
proclaimed abroad, and declared by me, then I must of
necessity be buried in darkness and ignominy/ For all
the time that he was doing the will of the Father by
preaching and working sfgns and miracles, and was
engaged in those works which were approved of God, and
well-pleasing unto him, the world was bitterly enraged
ag^st him, and could not endure him. Therefore, for
the Father's sake he was oppressed, obscured, and con-
demned to the most ignominious death. And it was
thus that he finished the work which was given him to
do. While therefore he knew and felt, that for the
praise, honour, and glory of the Father, he must lose all
the mreatness of liis own name ; he prays and asks that
the Father would not permit him to be buried in dark-
ness, but would rescue him from ignominy and death,
and would bring him forth to the light crowned with the
highest honours : that is, that he would make him King
and Lord. And then the third thing ought to follow, for
which he prayed at the beginning, — that he might glorify
the Father throughout the whole world in his Christians,
that his praise might become much more widely ex-
tended than it was before his death.
Hence, you see that all these three things agree in
one. First, that he might glorify the Father in his life ;
and, on account of this glorious office of teaching,
come to an ignominious death, that he might be in turn
glorified by the Father ; in order that, he might be able
to extend the glory of his Father still more widely, and
render it still more great by his kingdom and Gospel.
For if Christ, as has been observed before, had remained
unglorified, the Father's glory would not have been
more widely extended, but would have perished with
Christ Therefore the glory of Christ and of the Father
are intimately connected together, so that the Father in
glorifying the Son, glorified himself ; and, when Christ
was glorified, then was the Father also glorified. For
the glory whereby the Father is glorified by the Son^
and me Son by the Father, are inseparable.
Atid now, as Christ our head prays, so ought #e
also who cleave to him to pray, that he would glorify
56
the rest, that is, the Papists, and tne fanatical spirits,
have lost both the word and the knowledge together ;
and, in addition to that, draw away both themselves and
others by their own cogitations.
Thus then, you have this full and golden sentence,
as an article, asserting that Jesus Christ is the Son of
God ; and moreover, teaching and setting forth the be-
nefits and blessings of him ; that we might know what we
have in him, and might through him rightly know God
and learn the way ihat leadeth unto him ; in order that,
we might with a glad and joyful mind trust in him only;
which is what no other doctrine under heaven ever
taught.
I have ghri/ied thee on earth : I havejinished the
work which thou gavest me to do.
«
We have here then three gloryings. He prayed
above, that the Father would glorify him ; in order that,
by that glorifying or magnifying he might again come
forth powerful and glorious : these are two glorifyings.
And he now here says that he has glorified the Father ;
wid then, (directly afterward,) asks that the Father would
glorify him with himself. What the two former glorify-
ings signify has been already sufficiently explained : by
which this text also is rendered quite clear and plain. —
Christ our Lord during his life upon earth glorified the
Father by highly preaching, and extolling his praise and
glory ; oi which there are testimonies to be found every
where throughout the Gospels, where he continually
teaches and glories that he was sent of the Father, and
refers to the Father, and ascribes to the Father, the
whole of his life and all that he possesses or has power
to do. And the whole life of a Christian, ought to be
just as we behold this life of Christ to have been. He
ought to praise God alone, and to acknowledge and
implore, with a thankful heart, his grace and merits.
This work and this glorifying are now accomplished,
saith he, and now, glorify thou me. This seems to be
nothing else than if he had said again what he said
above.: — \ If thy glory, praise, and honour are to be
37
proclaimed abroad, and declared by me, then I must of
necessity be buried in darkness and ignominy.' For all
the time that he was doing the will of the Father by
preaching and working signs and miracles, and was
engaged in those works which were approved of God, and
well-pleasing unto him, the world was bitterly enraged
ag^st him, and could not endure him. Therefore, for
the Father's sake he was oppressed, obscured, and con-
demned to the most ignominious death. And it was
thus that he finished the work which was given him to
do. While therefore he knew and felt, that for the
praise, honour, and glory of the Father, he must lose all
the mreatness of liis own name ; he prays and asks that
the Father would not permit him to be buried in dark-
ness, but would rescue him from ignominy and death,
and would bring him forth to the light crowned with the
highest honours : that is, that he would make him King
and Lord. And then the third thing ought to follow, for
which he prayed at the beginning, — that he might glorify
the Father throughout the whole world in his Christians,
that his praise might become much more widely ex-
tended than it was before his death.
Hence, you see that all these three things agree in
one. First, that he might glorify the Father in his life ;
and, on account of this glorious ofl&ce of teaching,
come to an ignominious death, that he might be in turn
glorified by the Father ; in order that, he might be able
to extend the glory of his Father still more widely, and
render it still more great by his kingdom and Gospel.
For if Christ, as has been observed before, had remained
unglorified, the Father's glory would not have been
more widely extended, but would have perished with
Christ Therefore the glory of Christ and of the Father
are intimately connected together, so that the Father in
glorifying the Son, glorified himself ; and, when Christ
was glorified, then was the Father also glorified. For
the glory whereby the Father is glorified by the Sonj
and me Son by the Father, are inseparable.
Atid now, as Christ our head prays, so ought ^v^e
also who cleave to him to pray, that he would glorify
36
the rest, that is, the Papists, and tne fanatical spirits,
have lost both the word and the knowledge together ;
and, in addition to that, draw away both themselves and
others by their own cogitations.
Thus then, you have this full and golden sentence,
as an article, asserting that Jesus Christ is the Son of
God ; and moreover, teaching and setting forth the be-
nefits and blessings of him ; tnat we might know what we
have in him, and might through him rightly know God
and learn the way that leadeth unto him ; in order that,
we might with a glad and joyful mind trust in him only ;
which is what no other doctrine under heaven ever
taught.
I have glorified thee on earth : I havejinished the
work which thou gavest me to do.
We have here then three gloryings. He prayed
above, that the Father would glorify him ; in order that,
by that glorifying or magnifying he might again come
forth powerful and glorious : these are two glorifyings.
And he now here says that he has glorified the Father ;
wid then, (directly afterward,) asks that the Father would
glorify him with himself. What the two former glorify-
ings signify has been already sufficiently explained : by
which this text also is rendered quite clear and plain. —
Christ our Lord during his life upon earth glorified the
Father by highly preaching, and extolling his praise and
glory ; of which there are testimonies to be found every
where throughout the Gospels, where he continually
teaches and glories that he was sent of the Father, and
refers to the Father, and ascribes to the Father, the
whole of his life and all that he possesses or has power
to do. And the whole life of a Christian, ought to be
just as we behold this life of Christ to have been. He
ought to praise God alone, and to acknowledge and
implore, with a thankful heart, his grace and merits.
This work and this glorifying are now accomplished,
saith he, and now, glorify thou me. This seems to be
nothing else than if he had said again what he said
above.: — \ If thy glory, praise^ and honour are to be
37
proclaimed abroad, and declared by me, then I must of
necessity be buried in darkness and ignominy/ For all
the time that he was doing the will of the Father by
preaching and working signs and miracles, and was
engaged in those works which were approved of God, and
well-pleasing unto him, the world was bitterly enraged
ag^nst him, and could not endure him. Therefore, for
the Father's sake he was oppressed, obscured, and con-
demned to the most ignominious death. And it was
thus that he finished the work which was given him to
do. While therefore he knew and felt, that for the
praise, honour, and glory of the Father, he must lose all
the ^eatness of liis own name ; he prays and asks that
the Father would not permit him to be buried in dark-
ness, but would rescue him from ignominy and death,
and would bring him forth to the light crowned with the
highest honours : that is, that he would make him King
and Lord. And then the third thing ought to follow, for
which he prayed at the beginning, — that he might glorify
the Father throughout the whole world in his Christians,
that his praise might become much more widely ex-
tended than it was before his death.
Hence, you see that all these three things agree in
one. First, that he might glorify the Father in his life ;
and, on account of this glorious office of teaching,
come to an ignominious death, that he might be in turn
glorified by the Father ; in order that, he might be able
to extend the glory of his Father still more widely, and
render it still more great by his kingdom and Gospel.
For if Christ, as has been observed before, had remained
unglorified, the Father's glory would not have been
more widely extended, but would have perished with
Christ Therefore the glory of Christ and of the Father
are intimately connected together, so that the Father in
glorifying the Son, glorified himself; and, when Christ
was glorified, then was the Father also glorified. For
the fflory whereby the Father is glorified by the Sonj
and me Son by the Father, are inseparable.
And now, as Christ our head prays, so ought ^ite
also who cleave to him to pray, that he would glorify
36
the rest, that is, the Papists, and tne fanatical spirits,
have lost both the word and the knowledge together ;
a;nd, in addition to that, draw away both themselves and
others by their own cogitations.
Thus then, you have this full and golden sentence,
as an article, asserting that Jesus Christ is the Son of
God; and moreover, teaching and setting forth the be-
nefits and blessings of him ; that we might know what we
have in him, and might through him rightly know God
and learn the way that leadeth unto him ; in order that,
we might with a glad and joyful mind trust in him only;
which is what no other doctrine under heaven ever
taught.
I have glorified thee on earth : I have finished the
work which thou gavest me to do.
«
We have here then three gloryings. He prayed
above, that the Father would glorify him ; in order that,
by that glorifying or magnifying he might again come
forth powerful and glorious : these are two glorifyings.
And he now here says that he has glorified the Father ;
wid then, (directly afterward,) asks that the Father would
glorify him with himself. What the two former glorify-
ings signify has been already sufficiently explained : by
which this text also is rendered quite clear and plain. —
Christ our Lord during his life upon earth glorified the
Father by highly preaching, and extolling liis praise and
glory ; of which there are testimonies to be found every
where throughout the Gospels, where he continually
teaches and glories that he was sent of the Father, and
refers to the Father, and ascribes to the Father, the
whole of his life and all that he possesses or has power
to do. And the whole life of a Christian, ought to be
just as we behold this life of Christ to have been. He
ought to praise God alone, and to acknowledge and
implore, with a thankful heart, his grace and merits.
This work and this glorifying are now accomplished,
saith he, and now, glorify thou me. This seems to be
nothing else than if he had said again what he said
above.: — \ If thy glory, praise^ and honour are to be
S7
abroad, and declared by mey then I must of
necessity be buried in darimess and ignominy.' For all
the time that he was doing the will of the Father by
preaching and working signs and miracles, and was
engaged in those works which were approved of God, and
well-pleasing unto him, the world was bitterly enraged
against him, and could not endure him. Therefore, for
the Father's sake he was oppressed, obscured, and con-
demned to the most ignominious death. And it was
thus that he finished the work which was given him to
do. While therefore he knew and felt, that for the
praise, honour, and glory of the Father, he must lose all
the greatness of his own name ; he prays and asks that
the Father would not permit him to be buried in dark-
ness, but would rescue him from ignominy and death,
and would bring him forth to the light crowned with the
highest honours : that is, that he would make him King
and Lord. And then the third thing ought to follow, for
which he prayed at the beginning, — that he might glorify
the Father throughout the whole world in his Christians,
that his praise might become much more widely ex-
tended than it was before his death.
Hence, you see that all these three things agree in
one. First, that he might glorify the Father in his life ;
and, on account of this glorious office of teaching,
come to an ignominious death, that he might be in turn
glorified by the Father ; in order that, he might be able
to extend the glory of his Father still more widely, and
render it still more great by his kingdom and Gospel.
For if Christ, as has been observed before, had remained
unglorified, the Father's glory would not have been
more widely extended, but would have perished with
Christ Therefore the glory of Christ and of the Father
are intimately connected together, so that the Father in
glorifying the Son, glorified himself; and, when Christ
was glorified, then was the Father also glorified. For
the glory whereby the Father is glorified by the Sonj
and the Son by the Father, are inseparable.
And now, as Christ our head prays, so ought "ite
also who cleave to him to pray, that he would glorify
ss
himself ittfus. For as it wfifs wit!b him on earth, so also
it is with us; that, for his sake, (when we glorify hitia,
and exalt his name by our life and doctrine,) we must
submit to be loaded with ignominy, and to be con-
demned to, and pimished with, death : even as for oQjr
sakes, his most holy name and word suffer persecution,
and are loaded with every reproach and insult. Btit that
he might retain his honour and dignity, and defend! his
word against vile calumniators and i)lasphemous ac-
cusers, he must rescue us, and quite reverse the scene,
making the world to be unjust and condemned to the
deepest shame, while we are translated intoglory and
Vernal life. And then, his glory comes to light,- beaifis
forth, and is spread throughout the world by the Holy
Spirit and the mouth of Christians. And this is what
he calls the work which the Father gave him to do — to
load himself with all reproaches and insults, endure
dreadful tortures, and suffer death for the glory of the
Father; and all this for our sakes, that we might be
delivered from death and from the devil, and might have
eternal life : as we have shewn before.
And 7iow, O Father, glorify thou me with thine own
selfy with the glory which I had with thee before the
world was.
Here again, is a' great and' expressive text con-
cerning the divinity: oi Christ, against the Arians:
though even herd, they have found a gap or chink
througjb which to escape. Here Christ expressly says,
that he had honour, and was glorious with the Father^
before the foundation of the world. What the meaning of
this is, those who believe can easily see. — " Before the
worid was," nothing could have existence but God only,
£6r there is nO medium between the world and God, or
between the creature and the Creator. Thus, the mouth
of the Holy Spirit, speaks simply, without any colouring
of words^ and yet speaks things so great and sublime,
that no mortal whatever can comprehend th^. For
nifhat else is-here said, than that ii4iich others might have
expiessed with HftnuUStude of wordai thus — * Dear Fathei^
y
99
doBify me who jmdi thine cmly Son ih)m everitf$tmg« of
ttie same divinity, essence, and glory with thyself It is
this that he says here and includes it in his prayer ; that
he might shew, lum he wishes to be glorified, that is,
manifested, preached, and believed on ; namely, as being
he who had his ^ory from all eternity ; that is, as being
truly God, and naturally Son of the Father.
But heretics have cast their clouds over, and per-
verted this text also, as tfiey are accustomed to pervert
the whole scripture. And although this same heresy jnay
break out again hereafter (which may God prevent !)
I have entreated, and I entreat again and again, that we
exercise ourselves in this Evangelist most diligently, that
by his help we may withstand such heretics : for they will
artftiUy and wickedly pervert all such passages of the
scripture, and will say as they have done before, ^ It is
true that Christ had his glory before the world was ; but
it does not from that follow, that he is therefore to be
consider^ eternally and naturally God. He might have
been some creature, higher and exalted above all the
rest of the creatures, before the world was, and so, a
medium in the world between God and all other crea- *
tures.' For when they see that they cannot answer these
plain words, they are driven to the necessity of framing
the thought, that Christ is the highest and most exited
of all creatures, and in dignity and excellence surpassing
the greatness even of the angels, and that he was created
before all other creatures. Thus must the daub of
colouring be thrust upon and cast over the scriptures, that
tl^y may agree with our cogitations, lest those impious
cogitations and figments should be detected. And thus
does it deservedly happen unto them who wish to un* '
ravel, the mystery in those sublime articles by their own
reason, and. to be considered masters of the scriptures.
And monsover, as we handled tbis(articLe above, and
proved that Christ must be truly God, since he alone
has. tfao power of giving eternal life, and this is obtained
alone.throx^ the knowledge of him; so, we most sted^-
f»tly bdieve.and xest on: the present words also, not suf-
fSBrin^men-to wiest the wordis froni us^nor to m^ciously
40
pi^rvert them, nor to itnagine or frame any thing me^
dium between God and the world ;* for no such medium
can be framed. And this is the most certain of ail cer^
tainties — that Christ, as he had his glory before the
world was, cannot be a creature. For the term " world"
comprehends all things that are created, or every thing
that is called a creature that was not from eternity, but
had a beginning: as Moses, Gen. i. ^^ In the beginning
God created the heaven and the earth." Therefore, it
cannot be, that Christ existed before the world or before
time, and yet, was only a creature. Moreover, Christ
himself says in plain words, the greatness, or, " the ^ory
which I had with Mee," not which was witib the crea-
tures, or in the power of the creatures. Since, therefore,
he was no where but with the Father, the glory must, of
necessity, have been in divinity.
A king or a prince has also his glory, but it is before
his people, it can be no where else. The glory of Christ,
however, must have been wholly in God, apart froni all
creatures. And if it were in God, or with God, then the
glory of ChrivSt and of the Father is one and the same in
' an indivisible essence. Thus, in the words " with thee,**
are comprehended an union of nature and a distinction
of persons in the Godhead. — And now, mark the sum of
this ,prayer. * My most beloved Father, I have now
finished my work in the world unto which I was seat of
thee. And now for thine honour s sake I die, and am to'
be oppressed and to be condemned as the most wicked
of all men that the earth ever bore since the memory of
man. Therefore, at length glorify me, that the world may
hear it, and declare that I was thy Son from everlasting.*
For if the Father himself had not done this, no mortal
man would ever have known or found out his glory. For
into the heart of what man would it ever have come, or
who would ever have believed, that the Christ, who was
crucified and humbled below all men, was the trae
Almighty God. But now, this prayer was heard,^ and
its efficacy now prevails abmad ; Avhereby, this Christ is
believed and worshipped as truly Man bom of a Virgin,
and truly the Son of God, who had his glory with the
41
Father from everlasting, aqd who now by the preaching
of ihe'^ospel reveal& the Father and draws men unto
the knowledge of him ; as it now follows,
/ have manifested thy name unto the men which
thou gavest me out of the world.
Here Christ himself explains what he means by glo-
rifying the Father and finishing his work ; shewing how,
and ^r what, it was finished. For *^ I have manifested
thy name unto the men which thou gavest me,** means
nothing else but his glorifying the Father, which is ma«
nifesiting his name: and thus what he preached con*
ceming him, the same he has revealed to our hearts —
that he is a kind and merciful Father, that he receives us
into his grace ; pardoning all our sins, delivering u4
from deam and the devil, defending and bringing us nelp
in all perils and straits, and that without any regard to
our works or merits, but only of his fatherly goodness
through Jesus Christ his beloved Son. He that praises,
glories in and preaches, believes and confesses, these
things, he makes the Father glorious, he magnifies and
manifests his name, that men may know what he is to
be called, how he is to be looked upon, and how he is to
be worshipped. For the right way of coming at the
name whereby he is to be known, is to have an under-
standing of the will of his heart and of his works, which
are hidden from the whole world. For all who have not
this faith and this confession, know not the Father,,
although they may hear and talk much of the Father :
like the Jews, who glorified that they only were the peo-
ple and the worshippers of God : and yet, they-had no
better thought of him, than as if he were a certain man,
who ought to have respect unto all their legal insti-
lutions, their sacrifices, and their splendid ceremonies,
and ought to permit tfiem to please him, and to be
merciful and favourable unto them on account of them*.
Whose* example 6ur monks and orders of religious ones
also imitate ; imagining, that God has respect unto their
Words, Iheir fastings, and their severe manner of life,
and will give unto uiem eternal Kfi because of Uiem. * *
VOL. II. E
4«
tnd^ we fipjd. this la be in aH mea by imi(w%
tiyat a^. soon as Qve^ we bear of God» each.one ^cuinft oitf
to himself his own imaginations and thoughts;; whjer^qik
he would attempt to arrive at knowing the form of God
and his colour, who or what he is, what his though^
are, what he is meditating in his mind, and by what
things he ii^ to be worshipped* Nor can reason ascend
imy hid)er, even ^hen it haS; mvented the very best way
it^can tor worshipping God, than that he is:to be served
}fy w,qrks: and that so much must he done» thait tl^ejf
iltiy have a fair appeai^ance in his sig^^ a^d tb^t . lif
i9ay for them give such a reward as he shall be pleaaeij
to ^aut And it is from th^, that ^U th^ different form
of ^olatry have spread themselves over dxe world* J^i^
if ^ e, would know him aright,, we rnv^t come ta Chii^t,
^ati he would reveal the, ^thei; upto us by hi$ WchxI ;
md here» our reason an^ cogit^tiooi;^ will bi$ o^ no ayai),
Fqr who would ever have thought^^ or iajta whose mipd
wpi^ld it ever have entered, that theSoi^ of God himi
^^ should descend from hqayen, become; Viw^f ^UifiW
4^th upon the crpss fqr our sii^s, i^nd obt^ii^ for us.tjiM
^ce. an4 miercy of the Fatheri without any maritft cht
wprks of our own ? And^ in a word, Christ alone, qtupt
li^^tl^t MtW? and n^ist at onco: receive the honour a^d
^prcof i^orifying wd manifesting^ the father*
And to these y^jords h^ a^ds, ^^ whiipb thqu gavest ma
<mt of the world." For, as no one manifests , the. name
of the Father, or permits it to be preached, but himself;
30>,iiQ oue cc^n undersjta^ or appreheo^^ thajt noanijS^
t^ixoii, hut those who c^re given unto him;^ Othf?r3>-a4e< ojl^
fe^djed at it^.a^d^ eyeu dispute it ; and with suc^: wk)^ad«'
ne^^e. they fitfe^f tha^ they even persecute aa<j[ blus^
E^meit For it rmiiikes -directly a^inst all Uieir wisdom
^gqld. sanctity) awl again^tt all tho§^, things, up^n wlufqh
t]^y, pride . tiiemselyes*.
l0w, aJJ[ th^^e , tl^^^ w &wil for- op? sftl?e9t ^h^
^^ fl^AYiqrd.oif^Cl^ l^9r4-a»d:^lH^<:i«V^Wl»
l»j^]hj.i9|t^;; andthj^yaifawi^ndspC^thftfun^^^
tiiMi^ and, e^CjiajLy Aiseful t^ M;eak.apd ti^ml^lv^gr COOr:
scien^f^: b,uti above aljli t^. t^)9s#. who^ri^ temptW awl
V,
J*
■» '
45
listfeMed with that hi^est of all temptations, concern-
ing dieir election. — If any is concerned to know whether
le is dectedy or what the mind of God is toward him^
et.him consider the words of Christy and especially the
present, and all like it. And although we cannot for a
sertainty affirm, who shall stand in that day and shall
indure unto the end, yet, this is most true, — that those
1^ .are called and have come to a partaking of the
!jospel, and to this mainifestation, that is, to the Word of
Christ, so as to embrace it seriously, that is, to be in^'
rardly persuaded of it,, and to believe it, are certainljf
hose who were given unto Christ by the Father out of
he world. And those who were given unto him, those
le vrill safely guard, and will take care that not one of
hem shall perish. Even as he himself saith, John vi*
^ This is the Father's will which hath sent me, th^t of
lU which he hath givaa me I should lose nothing.**
&nd he saith also a little below, in this same chapteTi
^ Those that thou gavest me I have kept,^ and none oi
hem is lost but the son of perdition." And again, Joha
:. where he is speaking of the sheep whic^ h^tr his
^e» he says^.^' I give unto them eternal life, and they,
hall never parish, neither shall any man pluck them
Ntt of my band."
I would have thee believe this, as the most certaid
rath,-^that there is no greater display of grace^ nor any
greater work of God^ than that by whidi any one id
irought to bear with desire, and from the heart, tne Word
f Christ, ^and to embrace it seriously and maj^ify it^
'or, aa I have said before, this is not in the natiire or
atural disposition of any one, nor do&3 it arise from
ny human reason or choice : for, to the embracing of
lis, mach more i& necessary than reason and free-wil{ :
s Christ saith) John vL ^^ l^o man can come unto me^
xcept the Father which hath sent me draw him." And
gguo, '^ Eleery- man therefore that hath heard and
earned of the Fa|hQr (Cometh unto me." Which wbrds^
l^ugh they may appear to be ^^ hard sayings'' to
ilse Christians^ yet, unto godly hearts that love his
rmidd, they ace sweet to hear: and ipost consolator}fy> .
E 2
44
when they look into the mind and heart of Christ from
whence they flow. For what he wishes to shew, (lis I
have said,) is, that, to cleave unto Christ, and to be made
his disciples, is not of human will or purpose, but of the
will and power of God !
This is most abundantly exemplified if any one will
look into the world, how few there are of those who
love and magnify the Word of Christ; and especially,
where great power, wisdom, and sanctity are found.
There, nothing is held in greater contempt, nothing
more execrated than the Gospel. This Gospel the wise
children of this world have learnt so insultingly to harass,
so dogmatically to condemn, so jeeringly to grin at and
deride, so to arraign and besoil with sdl the virulence ci
words, and to persecute with such severity and bitter-
ness, diat nothing can equal it. And, in a word, there is
ho madness be it ever so great, no vice, no crime be it
ever so nefarious and abominable, no error be it ever so
absurd and impious, no devil be he ever so bad, against
whom the devil is so much enraged as against Christ. .
All sects, all blasphemies, be mey ever so impious
against God, all vices and open profanities, can* be put
up with and even kept secret and covered, but this Man
Christ cannot be endured ; he must bear and endure all
things, and against him every one must pour out the
insatiable vehom of his mind. Wherefore, consider it by
no means as a trifling matter, but take it for the greatest
consolation, if thou feel that Christ and his Word are
loved by thee, and that thou desirest from thy inmost
soul to cleave unto him, and to be found in tliat poor
foolish flock, who are Christ's, and who shall never
perish!
And, if thou shalt be assailed with such temptations
^ these, — ' Although I love Christ and delight to hear
of him, yet, who is to know how the Father which is in
heaven is aflected toward me?* This cogitation of mind
Christ would take away from thee, and say, * Thou
foolish one, thou couldst not cause thyself to rind a de-
light in my Word and manifestation ; nor couldst thou feel
it unless it were given thee of the Father. Dost thou
.fiptliear that this is his i¥ork.and grace? For he has
-HOW takep thee out of the world, . and has given thee
•mato me, and has granted unto thee this grace to hear
me with a willing mind, and to love and magnify my
Word. In having this, thou hast all things : nor hast
thou any need to seek any thing farther, man to pray
. continudly that thou mayest not basely depart from the
Word/ And, in a word, whosoever cleaveth unto Christ,
has an abundance of grace, and can never perish, al-
though he may be led aside by the infirmity of the flesh
and fall, (as it happened unto St. Peter,) provided that,
he despise not the Word ; as the fanatical spirits do, who
boast of the Gospel and yet care nothing for it whatever.
Let none, however, arrogate this consolation to them-
selves, but those miserable, afBicted, and in many ways
wounded consciences ; who, when they would willingly
be under grace, and held in the love of Christ, do not
desire to oppose his Word, but feel the greatest grief
that it is every where so maliciously and wickedly im-
pugned and oppressed.
Behold, thus does Christ always endeavour to draw
us upward through himself, and to reveal unto us the
mind of the Father, and to set the same forth in the
most lovely and friendly point of view, that we might
not be afraid of him, but look up to hinvwith a happy
countenance, and approach him with all confidence.
And Aese words of his are to be most fervently loved
by us ; for no one believes how great the wickedness and
malice of the devil are, and especially in temptations of
that sort, whereby he endeavours to seduce men by
those ^cute and subtle thoughts and imaginations of
their own ; wherein, they endeavour to separate, divide,
and disunite Christ the Lord from the Father, that they
might seek the Father nakedly without Christ, or loc^
upon Christ as a mere man. >
Hence it appears to me, that .there is not a more
difficult article of faith than to believe that this !^Ian
Christ is also truly the Son of God. And the reason is
this — when we believe thi§, then we have .gained the
victory : for we think thus — Whatever Cmrist does„
#jbateyer he ipeaks to me, promises me, or giv^es ^MIk
M^ with M^hatever thing he draws, calls me forth, cqm^
iforts me and strengthens me, or when he pardons myaii
^s and bears with me, &c. all these same things tlM||
Father does, as being that one God. What hurt, then,^
4)an death and the devil, together with all afflictions and
'Adversities, do me ?rr-But this, reason cannot apprehend ;
and here the. devil comes in and helps it on, by saying, U
-that a line and a difference must be drawn between God L
and Christ, and that, by two different considerations ; k
that we are to look for Christ upon the cross, but for I
God in tl^ heaven above; and thus at las( we are \
brought to torment ourselves by saying — Who knows
what God is thinking above, or what he is meditating
ip his mind concerning me !
While such cogitations occupy the heart, it is impos-
sible that it can be still and stand fast : for in this way,
the person God-Man is divided and separated. On the
cross, or in the bosom of the mother, nothing else is be-
held but the Man Christ, in whom there is neither wrath
nor terror, but mere kindness and good-will, and also
an incredible and overflowing charity ready to help us.
But, if this view be left, and thou climb up to the
Divine Majesty, then thou must of necessity run against
It and be thunderstruck and confounded; and thus,
thou £dlest back the moment thou beginnest to with-
draw thyself from the view of grace, and to look at the
naked Divine Majesty, which is too sublime and mighty
for thine eyes to behold. For, out of Christ, nature can
see and attain unto no grace or lov^ in God ; because,
out of him, thete is nothing else but wrath and damna-
tion. And this is what I call separating the Father and
Christ, or separating the man from the Son of God ;
that is, dividing and separating the one person Christ ;
and this is the worst of all the devil's cunning and craft
For the rest, such as the Sabellians and Manichees, are
stupid and clownish devils ; who teach, that it is not to
be believed, either that God is a maq, or that a man is
truly God. For that these things are called only objects
ei speculation, and mere imaginations and subtle
4r
lindllts of the so^Wslis, Nvhich kre bp^ti^t forwarit Sft
pjpiuttftioii in tills schools. But, however, when (Sti&
mtOst cotees to experience, i^i^here We have to stand by
IMi, atid "whert the heart has to fight agamst tempta!^
bns, then is the time to find and feel what these
lib M are4
^ Wie fitad, John tiv. that Philip alsb was under thiK
Itaipcation, where he says^ '^ Lord, shew us the Fathet,
lid it sufficeth us." As though he had said, Thou
beidcest unto us many and great things concerning t!he
bttielr. We S)6e, hear, and well know thee ; but wtefi
HI it be that we shall once see the Father ? Behold,
lestf great apostles, who had Christ fot so long a titoie,
M had been daily in his society, are still immers^ ih
Ikmi carnal thought, and seek God oiit of Christ, atld
ilmrate him from the Father. Wherefore, Christ i^
tOves his furiosity, and draws him down to himseKf,
nd says, '^ Philip, he that seeth me seeth the Fathcir
Iso. Why feayest thou then. Shew us the Father ? Be-
leVest not thou that I am in the Father, and the Farikeir
ime?"
Thenefore^ these words are to be diligently impressed
n otif mindi^ and contemplated, that we may aecustoak
furselVes so to behold and hear Christ the Lord, tis
sost eertainly beholding and hearing th<$ Father at ^tit
UM tim^ ; and that we may wholly hide and ^hihroil^
ttrselves in hini \ vea^ that we may wrap ourselves Up
I the same swaddlmg clothes, and offer ourselves uj) ys
enaited and bound together with him on the tr^6, aiid
y no means suffer ourseTves to be allured without tdWard
)e leaked Majesty, lest the devil should catch us ^d
talpower Us ; whose whole aini id, to dissolve '^ Chfisi
lanfifest in the^sh," (as the blesSed Johii, ihap. i; lljld
, mifsX wisely discourseth upoh this subj^t,) that 1n€
lay separate the Ood-head ftota thei M&n-hc>dd ^
Ihfifcf.
I hav^ giv«b admotiitioliis 6% bHA handled this pdinl
le 'ttldr« diligently, bedausig ther« are fiisUiy drrODitoflld
»irftd wll6 i&«dftee \Mi tlMimselvef) s»id biS&^H by thiiiif
igitAtioM; atid hl/^ tHirtifeulafly^ k gftet MMK9 tpdil
48
^hese words, ** The flesh profiteth nothing." As fhon§i
God had to do with nothing but with the Spirit. And
this is most especially what is called dissolving Christ, and
tearing him from his divinity, as useless flesh and blood :
yea rather, it is dividing that one indivisible person of
Christ. For what is it else but making of Cbrist two
persons, when they seek God out of the flesh, and
openly affirm that it was the man alone that died for iis^
and that his fleish is of no use to us whatever. And even
when they grant that the flesh of Christ is of use to
us, insomucn as it was that which died for us ; yet, they
deny, that, after that was done, and he ascended into
heaven, we ought any longer to cleave unto it; but say,,
that the mind must be raised up more highly in the
spirit, and penetrate unto the Father, &c. Therefore^
when they thus set at nought the humanity and consider
it useless, it justly happens to them that they lose the
Divinity also !
Hence, as I have abundantly declared already, be
who shall hereafter seek God, and would not seek him
in vain but find him, and yet does not seek him m
Christ alone, he will not find God, but the very devil
himself. For you hear ip this scripture, that Christ takes
all into himself, when he says, '* I have manifested thy
name unto the men which thou gavest me.'' And he af-
terwards saith, " Thine they were, and thou gavest them
me," &c. Here, I say, you hear, how the Father binds
us to the Son in his flesh and blood, as being that one
who alone manifests and glorifies the Father m us by his
external preaching, that we may know where and how
the Father is to be found. And hence we are given by
him to Christ, as that one unto whom we ought to
cleave, and to the words of whose mouth we ought
wholly to listen, then, flesh anid blood are by no means
M> utterly to be rejected ; but the rather, we are to be
shrouded by them, as being the place where the Father
would hftve Us placed.; yea where he himself ^will alone
. be fiqiund^and nOfWh^re dse. So that, we are, thus to
' cOtte bv him unto the Father, and . to be where he is as
those who are now taken out of the world, and are not
to remain wi^ it utider the powo* of the devil, nor to
perish with it Wherefprei let every one for himself
9T® eternal thanks unto God, who has been brought to
bow to the hearing of Christ, and to delight in his Word.
And let each one hope with a glad and believing mind,
.that. God will by no means ever permit us to perish,
seeing that he has given unto us his only and beloved
. Son Christ, and has, in giving us him, most abundantly
and fully poured forth upon us all grace.
Tliine they were, and thou gavest them me.
These words he speaks for the more full conscda-
.tion and up-raising of our weak and trembling con-
science. For when he uses so many words, he does it
not that his prayer might be the more effectual to obtain
his request of the Father, (for the Father knew all
things before, and also, whatsoever Christ asks and
prays for, he certainly obtains,) but, that he might fill
our mind, which is always trembling and afraid of God,
with an emboldened trust, that we might look upon him
with joy and reliance, and run up to him with all confi-
dence, . and be able to stand in his sight. And this, no
man upon earth can do of himself, for whenever he pro-
perly thinks on God, he trembles, and would run out 'of
the world if he could ; nay, he is filled with alarm at the
very hearing of his name. I am not now speaking of
those ungodly and inordinately living brutes and beasts ;
but, of those whose heart is touched, and who feel their
sins ; for it is to them only I am making known these
things. For the conscience is always in arms, feeling and
knowing that God is wrath against sinners, and that he
will condemn them. It sees, moreover, that it cannot
escape the wrath of God ; and therefore, it trembles and
despairs, and is so astounded and deathy as if thunder-
struck. Therefore,- we should apply all diligence after
Christ, that he would speak unto our heart these sweet,
friendly and consolatory words,, and by them take away
those ,neavy, bitter, and horrible temptations,, and that
he would sweetly teach us of the FaUier, according to
the desires of each mind.— ^Let u6, then, with all diti-
l^nce ii»pi>ess these words on our miAds, xxnto 'tfni teth
solation and sakatton of oui' soute.
" Thine they were,** saith he. This is as if we shOttW
Bay, He who hears the Woitl, who opens his heart aAd
iTttrs; and receives the manifestiition concerning the
iPather, he no longer belongs to the wOrI4, but is niib^
And as it is certain that they are tnine, and that I nm
tiieir Lord, Master, and Saviour ; then, this also h cer-
tain, that they are also thine, nor are they thine now
only, but were thine also from the beginning, and came
now unto thee by me. — Thus, by the Word only, aU
wratfi is taken away^ and whatever is dreadful or terri-
ble in the thoughts either in heaven or in earth ; SO that,
a heaven full of grace and blessing is open from ab&iv.
If, therefore, thou cleave unto Christ the Lord by fetfiu
then it is the greatest of all certainties that thou iart of
the number of those whom God from the beginning
chose unto this, — " that they may be thine: " otherwise,
they could not be brought to hear and receive such a
manifestation.
Behold, thus, this greatest of all temptations, and all
dispute about secret predestination, are removed ; With
which, not a few so torment and distress themselves,
that they are not far from madness : and yet they do tto^
thing else by all this anxiety of mind, but put theftiselvM
under the power of the devil, to draw them throjigh
desperation into hell. For I would have thee fully per-
suaded of this, — ^that all thoughts. and mental disputa^
s tions of this kind concerning predestination, arise front
ttie devil as the author of them. For those things which
are delivered down to us in the scripture, conc^eming
this matter, are not delivered to that end, that lAfJf
should fill their miserable and trembling mind with dii^
tress and rack them with terror, who feel their sins and
desire to be delivered from them, but that from tbesfS
scriptures they might receive consolation. Therefore, let
these troubles fill them with distress who haVe not the
Gospel, and who do not willingly hear Christ. But do
thoa know, that there is not in all the wOrld a greatt^
coBsolation than this which Chricft here opens ^ p and
«1
J
imto into thy hiods ; nanidy) that thou art "God's, «tti
mB belored child; seeing that, his Word is l^yplearaMi
and thy heart is sweetly devoted to him. For k CbriA
he sweet to thee, and thy friend, and comfort thee, thea
God the Father himself comforts thee. Therefore, thoia
hast not an angry God, but one fall of fatherly love antf
^uce, which is testified by these his works whereby he
has given thee unto Christ the Lord. In these stand with
perseverance as a brazen wall, suffering nothing else to
be taught thee, than how the Father may reveal and ma-
nfest himself unto thee by the Word of Christ. For he
has for that end manifested himself, that thou mightest
not ^ve need to seek any thing else, nor to nmke any
anxioas and curious inquiriQs, as to what he has de«-
creed concerning thee ; but that thou mightest be able
to see and know at once in this Word his whole w9l
concerning thee, and all other things that are necessary
onto thy sajvation !
TTiou gavest them Twe, and they have kept thy word.
Here he binds (as they say) both in one bond — ^that
they are both the children of the Father, and the por-
tion of Christ. They are my disciples, (saith he,) and yet
they were thine from all eternity. And how are they
known to be so ? Because, " they have kept thy word.
And what are we to understand by this ? Why does he
not say, rather, they have kept my Word? For they
would justly be said to be mine, (as we are accustomed
to speak,) because of their keeping my Word. But
Christ minding to make the Father and himself one,
and to draw himself wholly unto the Father, speaks as
though he had said, ^ In that they are my disciples and
hear me, they hear and keep npt my word but thine/
From which, we are certain of this consolation — ^that
IK) word proceeds out of the mouth of Christ, than that
of our heavenly Father, and all those things whereby he
rxwl swi^etly and lovingly calls and allures us unto him;
This may be seen every where in the Gospel, so that
thou mayest not dread any wrath, but promise to thy-
self, with all thy heart, the greatest grace, goodness, love,
is
"eoDsolation^ and refuge ; and that thou art the • Father's
child that lies in his bosom, and possesses all things that
Christ rives ; as now immediately follows. And see if
^ could speak to thee with more kindness and conso-
lation ! What man could express such great things in
such plain and simple words ? And where is the heart
that could comprehend and believe them ?
Now they have known that all things whatsoever
thou hast given me are of thee.
All these things are to be referred to that which
1 have before said, and are intended only to the raising
«p of our fearful and heavy conscience, (with which wc
are more burthened than if we were carrying the heaviest
load,) and to the lightening and gladdening of our heart,
that it might not fear to draw near unto God. — Having
the Word, (saith he,) and keeping it, and being my dis-
ciples, they know that; all things whatsoever I have to do,
perform, and give, are from thee. That is, they receive
them as given and freely bestowed by thee, and doubt
not that they are chosen by thee, and drawn unto me.
JFor, (saith he,) all, all, who are united unto me by
fiuth, and hear me, know^ for a certainty, that thou art
their Father and their merciful and propitious God.
For they could neither hear me nor keep my Word,
unless thou thyself hadst given it unto them, and hadst
chosen them unto it. And this is the fruit of the Word
where it is received and kept : for, through the benefits
of it, we attain unto the knowledge of all the graces and
heavenly blessings which are given unto us of the Father
by Christ ; on which, we may rest with a happy and
assured mind : and that is what no human reason or
nvisdom, no, nor even the doctrine of the law can effect.
And this is that true and blessed light and glory whereby
we behold God with open face without any veil and
covering ; as Paul saith, 2 Cor. iii.
For I have given ufito them the words which thou
gavest me.
In these words lies the whole force of the matter.
For here we have all things; and know that all are the
words of the Father whidi Christ speaks, to whose
mouth alone we are to listen, all Other thoughts being
cast behind us.-r-And behold how plainly he speaks of the
external Word, which is pronounced by the corporal voice
throu^ Christ, and received by the ear ; that no one
might set this at nought, or consider it as unnecessary :
as many new and mad spirits do, seducing themselves,
and thinking that God ought to deed in some other way
with them ; that is, by secret revelations of the Spirit ;
whereby, they draw away themselves from God and
Christ unto the devil. For hear thou hearest of no other
means or way than the Word, which Christ has spread ,
abroad by his living preaching, iand yet calls it the Word
of the Father, which he received of him from heaven,
and brought down unto us; and he ileclares, that its
power is such, and that it produces such fruits, that, by
it, we know the will and mind of the Father, and have
in it all things that are necessary to our salvation; as the
following words more fully shew.
And they have received theniy and have known stirehf
that I came out frofn thee, and they have believed th4tt
thou.did,st send me.
Only observe how many words he employs in setting
forth this one same thing ; and that, because he considers
it of the greatest importance, that we should see how
willing and desirous he is to refresh weak consciences ;
knowing so well, how much labour and distress he must
undergo, who, in the midst of temptations, would raise up
his helart so as to behold God with a serene countenance.
And, therefore, let iis not be tired of hearing the same
thing so many times repeated, nor of deeply pondering
them again and again. But let every one set these words
before him to be most diligently meditated on,-^ — why,-
and for what cause, Christ said these things ; namely,
that he might set plainly before us the heart and love of
the Father, and might enable us in all things to trust
confidently in him. The meaning, therefore, of these
wordsJstne. same as that of the preceding, — that the
54
eSecX of the- Word of God, where it is seriously ni*
ceived, is such, that we may know that Christ came
forth from^ and was sent by, the Father ; that is, that all
things whatsoever he saith are the words and will of th^
Father, and all that he does and works, the work and
command of the Father ; and that all tliose things toge;"
tber^ are for our help^ — And this is the knowledge^ of
wluch we have treated before, in which eternal life
stands.
This, however, is a treasure that is entirely hidden
ftom the whole world, and to which it can never arrive ;
and it. is that knowledge which no human reason or wis*
dom can attain unto : nor is it attainable by any other
means, or in any other way, than through the Word of
Christ. He that hears this, attains unto a right know<»
ledge, by which, he is rendered sure, and which will not
permit him to go wrong ; so that he is enabled, in the
face- of all suggestions of the devil and all sensations of
his^ own conscience, to conclude and say, ^ I now know,
that I have a merciful Father and friend in heaven, who,
in unspeakable love and goodness, sent unto me his
Beloved Son, and gave him unto me, together with all the
benefits that he obtained and procured. Why thett
should I have a thought of fearing sin, death dr the
devili^' — But we must look to it again and again, that
we hold the. Word fast, rejecting all other thoughts
whatever; and that we suffer ourselves to hear and
know nothing else concerning God, but that which
Christ speaks^ For, as I have said already, this is th0
only right, and the royal way of holding communication
with God, and by following this we shall not err, — ^to.
remain very low in our own place, to cleave close tq
Christ, and to fix our fiaith in his words by which he so
aweetly draws us. to th€i Father; and thus, we shall find
nothing of wra^ or terror, nothing but consolation, joy^
»id.peac6. '-
Here he^ pours forth his prayier indeed, and shews
why he^ labours so muchr^th^t it is for his Christians,
For: having begun to pray above that the Father would
glorify him, and having shewn how he had glorified tbfi;
*5
Fatbor by \^ preaching and maatfeetation to his disci*
des, 3Q tW thej had cecedved his Word, and had
kiiQwu the Father, he^ naw commends them to thia
Faliier^ a& those by livhom or through whom ha is to ha
gjiorified ; that ha would pratejQt them in the world;
together with thpse.who should come after them. And' I
have no doubt^ that this prayer wa3 heard, not only
becawe he merited thajt hearing by his passion, and deatl^
hut; alao on the account that ha here mentions^ '^ AH
thii\e are mioe, and mine are tUoe." As thoug|h he had
said, we are joined together in such a union,, that whatr
evei: I ask I am sure I shall obtain.
From tlus there arises again, and may he drawn no
spiall degree of consolation, and of gladness to our minds:
sa that wa may say with an assured £aith, and con*
cluidi?, tbat^ to all certainty, those for whom Chnat
Mf^ed, will he d^ended against all ragp and fury of thf
QWiU and agfiin&t all sins and temptations of every kind;
Ajod h^re we, hear with open ears for whom he prays?***
fox those receive his Word and follow after him in a^c?
tiQai with all their heart, and embrace him, and hold
£Eia(.his words with both their hands (as they say,.) Thesis
tbfSA< may rest assured, with all their mind, that they
are tD a certainty comprehended ia this prayer, and wiu
ever- reinain in the hand of Christ their Lord.
But, on the other hand, it is terrible to hear what he
tbien adds — " I, pray not for the world." Here then let
09^ look to it with all our soul, that we be not found in
diat multitude for whom Christ disdained to pray. For
nothing: el^- can. be tbe consequence but that the whole
of this, multitude must c^tainly perish with utter per*^
dition, as being, those against whom Christ is folly set,
and with whom he will have nothing to do. And these
words, ouglit. to strike terror into the worlds, that it
ahoald be no wond^ if they were shivered to death
with U^o^lii^ at hearing this, horrible judgment. But
tlwM tlviigA-sefvo: to them ridiculous^ and they r^cnain
U)^,tbe:SMi^.hMdness of heaiit and blindness, a^
i vWfi reginit^ tbem>. than /if they were the words of &
56
But how does this accord, that he refuses to pray
for the world, when he himself, Matt. v. has taught us
to pfay even for our enemies who persecute us, and who
load with revilings both our name and our doctrine?
To such an objection this short answer is to be given.
To pray for the world, and not to pray for the world,
are each right and good. For, in what immediately
follows, he saith, '^ I pray not for these alone, but for
them also which shall believe on me through their
word." And these, before thev are converted, must <rf
necessity be of the world : therefore, he must pray for
the world on account of those who are yet to be con-
verted. St. Paul was undoubtedly then of the world
when he persecuted and killed the Christians ; and yet,
Stephen prayed for him that he might be converted.
And so also Christ prayed upon the cross, ^^ Father;
forgive them, for they know not what they do." And
hence, we see it is true, that he does pray for the worid,
and yet does not pray for the world. — feut there is this
difference. He does not pray for the world in the same
sense as he prays for his Christians. For his Christians,
and all that shall be converted, he prays, that they may
remain in a right faith, and go on and prosper therdn,
mid never depart from it ; and that those who are not
in that faith, may turn from their former life and come
unto it. And this is the best form and manner of pray- '
ing for the world, and which we ought in all respects to '"^
imitate. But, as the state of the world now is, and all
its actions and counsels, whereby it so tumultuously and
furiously rages against the Gospel, it never in any way
came into his mind to pray, that such madness mi^t
please God, or that he should knoViingly and designedly
overlook and permit such a combined armament. Foi^
on the contrary, prayer is rather to be made, that he
would oppose their furious attempts, and frustrate .their
impious designs ; even as the prophet Moses, Num. xvl '
is recorded to have done against Korah and his iiqiti^
pany, wh(> fomented a sedition and rose up againsthho,
and assumed to themselves his ofHce and the priesthood;-
wherefore Moses filled with " wrath " cried out unto the.
57 •
Lord, and said, " R^pept not thou their offetng.''
Moreover, King David, 2 Sam. xv. when he was
driven out of the kingdom .by his son, and when his
chief and wisest counsellor had deserted him and gone
over to his son, entreated of the Lord to " turn the
counsel of Ahithophel into foolishness." And he fre-
quently prays in the same way in his Psalms against his
enemies and persecutors.
Such a prayer however is not, particularly speaking,
levelled against the person, but against the furious
attempts and machinations of the person, by which he
persecutes the Word of God, and which will not suffer
the 7)erson to be a, partaker of grace. Even as, on the
other hand, Christ, when praying for his Christians, not
only prays for their persons, but their offices, their con-
dition, and their whole life. For, as the life stands and
is, so must the person be. And, in a word, as far as
concerns the person, we are to pray for all men without
difference, and our prayer is to be shared among all
alike, and to be uttered aloud before the whole multitude,
both of friends and enemies ; that those, who are our
enemies, may be converted and made friends; and if
not, that their actions and counsels may be frustrated
and prevented from injuring us; and that their whole
person also may go to destruction rather than the
Gosp^ and the kingdom of Christ. »
This is the way that the holy martyr Anastatia, a
wealthy Roman matron and a woman of high birth,
took against her husband Publius, who was an idolater
and a cruel persecutor of the Christians. He had shut
her up in a dreadful prison, and designed that this good
and noble woman should remain and die there. She,
however, while bound in prison, wrote to Bishop Chry-
sogonus, and requested him to pray continually for her
husband ; that, if it were the will of God, he might be
converted to the faidi ; but if not, that his attempts and
determination of mind might be frustrated, and that a
bound and' an end might be put to his cruelty and rage.
And thus, by her prayers, she brought her husband to
VOL. II. F
5t
death. For he soon went out to war, aiid never re-
turned !
- In this way let us also. pray for our angry enemies;
not that God would confirm them, or defend their de-
signs, as he would those of Christians; nor that he
would help them; but that, if they were to be con-
verted, he would in mercy and grace convert them ; or,
if they would not be converted, that he would oppose
their designs, and restrain them in some way, and put
an end to their cruelty. For, as the one or the othar
must be, it is better that the world should perish utterly
than that Christ be lost, and that lies should fall before
the truth. And it is the will and mind of God, that the
truth should stand, and that lies should be exposed to
shame and derision.
Christ, therefore, in these words, has respect unto
two classes. The one, that poor simple flock, who have
the Word of God, and who ought to exercise the same.
The other, that great and numerous multitude, which is
determined to oppress the former, and which strives
with all their might and with all the wisdom, machina-
tions, and plots they can contrive, to efface and utterly
abolish the Gospel. And here, we at length see what the
world is, and who is " of the world," and who may be
s^id to be, " not of the world." For Christ here espe-
cially calls them ** of the world," who are enragpd
againat the Gospel, and who will not hear it . with pa-
tience. Which is no longer to be called a human, but a
desperate and diabolical sin, infused by the devil him-
sielf ; who thus reigns in the world, and intoxicates and
exasperates the hearts of men with his furious hatcect
against Qirist and his Word. For this is his nature,
that, wherever he can find out or urge on any thing, he.
will fight against the Word with every insult and re-
proach, will condemn it most unmercifully and viru-
li^tly, and persecute it with every cruelty ; and all this
fppm his hatred and unspeaJcable enmity against Christ ;
against whpm, be directs all his efforts and powers.
And, where be can do nothing by violence, there, so
great fe fife mXke, thfef he will ffee froth th'eli) tethfer
than hear him ; leaviixg no mea^s untried, whereby he'
might pour put his bitter and more than nmddened rage
against the Word, and all who love and desire it.
Of this we see abundant proofs in his children and
ministers ^t this day; — how they become more and
more driven on and maddened day by day in their ragi^
attd fi!rry, and know not how to blaspheme our Gospel
enotigh, nor how to persecute us enough so as to satisfy
the lust, cruelty, and atrotity of their minds. And, it
they can do nothing farther, they will as least stop theit
ears, and flee from lh6 Word, as they would from the
Behold, Such a signal and notable fruit is the world,
that, from the child you may at once know the father !
What else then aris we here to do 6t to pray for ? but
that, God would bring hdp to '^ his own," and that he
would leave nothing for them to behold in the Gospel
and his Christikris, but thdt Which' they can the least
bear and which galls theitt the most ? To the end that,
tbiey ihi^t the sootier coitie to destruction, sinc6 they
will riot bear to hear of grace, nor of prayers on thei*
behalf. And where goodtiess and loving-kindtiess dl*e
reiiiised, there' Wrath' and iiidighiatioil must prevail. For,
by the grace of God, we are superior to all such in this
respect, — that we can trust ih this prayer, and be as-
sured, that our doctrine Will stand and overcome, even
though they shbtild rage against ft mbre fiercely and
atrociously than they now do, and thit, with all theik*.
power and with the aid even of devils ; and that they
themselves will shortly come to destruction hov^ firmly
soever they may now sit. For they are included in
this prayer, which will hurl them down, if Christ in
heaven has any power to statid in safi^ty against suibh
giants. They will sit iB their high seat roir a little time
longer, reciting confident in then- fii-mhess, as though no
I one could ever ca^t them down ; but they are On the
VBTy brink of destruction, although they have detef-
mitied in themselves \o oppress all others. Wherefore, in
F 2
/
60
this matter^ there is need of faith, for if we needed not
that, neither should we need prayer.
But for them which thou hast given me ^ for they art
thine.
Here he again repeats the fore-cited words, that he
might impress this the more forcibly upon us. I cannot
(saith he) pray for the world, for they are not thine, but
persecute with hatred and bitterness those whom thou
hast given me. But, I pray for these, because they are
thine inheritance and possession. These are my care
and my concern.— I have already abundantly shewn
why he thus expresses himself in these words, *' them
which thou hast given me." For, he that is Christ's is
the Father's also. And they are Christ's, as he himself
declares, who receive the Word from him and keep it.
And this is the most certain evidence of the Father also
being merciful and appeased. For no one, as I have often
repeated, embraces the Word, nor will keep it, who is
not a child of God, and given unto Christ by the Father.
I have given these admonitions, even as it is neces-
sary to b§ done again and again, because I see that
Christ himself does not so often repeat these words for
nothing ; for he therein plainly shews, how highly im-
portant it is above all things to endeavour to remain
/Under the power of the Word. May God rather permit
U3 to fall (if we must in something fall and sin) into
every kind of folly, so that we make not shipwreck of
this treasure ; that is, Christ hidden in his Word. What
turpitude and shame soever shall come upon us, the
whole of its evil, be it as much as it may, wiir easily be
compensated by the excellence of this treasure. For this
it is that bruises the head of the devil ; that is, which
subverts his kingdom and all hi^^power. And therefore,
he can be patient under €very thing else, and can bear
all things else ; and he knows also how to yield and
concede ;• but, this one thing he cannot endure. For
where there is no exercising of the Word, there he knows
how to make impressions according to his own will.
61
And, in a word, no sanctity of life, no moral goodness
nor wisdom, can stand against his power and influence,
— nothing but the Word only ! Therefore, our greatest
care ought to be, that we suffer him not to pluck us
away from the Word; And against this Word, the devil
watches with all his thoughts and powers. Hence, he
who desires to hold fast this, and whose whole care and
prayers ,are directed to that one thing — for him is this
consolation contained in the prayer of Christ, — that he
shall hold it fast, and that all the attempts of the devil
shall be frustrated and in vain.
And all mine are tkiney and thine are mine.
This is indeed speaking plainly and copiously. But
it would not have been sufficient, had he only said " all
mine are thine." For this any one can say, that all that
we have is God's. But this is far greater when Christ
inverts it, and says again, ** and all thine are mine."
This no creature can say before God. And these words •
are not only to be understood concerning that which the
Father gave him in the world, but concerning that one
divine essence which is common to himself with the
Father. He does not speak with respect to his disciples
and Christians only, but he embraces at once all things
that the Father possesses, — his eternal and omnipotent
essence, life, truth, righteousness, &c. That is, he openly
confesses, that he is the true God. For these words,
" all thine," leave nothing not included. And if all
things are his, then eternal divinity is his, or he could
not have dared to use the word '* all."
And we are not to forget this, — the reason why
Christ uses this word " all," and what he intends
diereby. By this word " all," he would address himself^
to those who cleave unto his Word. And therefore, he
admonishes us to abide by him, and to know that God
speaks, works, and bestows all things by him, and that
all the words and all the works of God are to be sought
in him. Hence, in whatever way Christ carries himself
towards thee and deals with thee by promising, by
alluring, by comforting, by bearing, by giving, all the
same thii^ does the Fi^th^jr ^[^Q. Ii) a word, thou c^i^fist
see ^d near nothing in C^risJ without se^ng n\d
hearing the Father at th^ ^in^ tin^.
Behold, jhis is' what Johp pnfprce^ ^n ^iipost all the
words of hi^ pospel j that, Joying i^j^e i^l thop^ high
tpwering imadnations in whic)i ri^aso^ and ^'ise jneft lare
occupied, and by which they attempt to s/sek God Jn
his Majesty out of Christ, we might seek him in Christ.
For God will lie in Christ ip the cradle, cry in thg bo^pip
of the mqthery and hang upoq th^ cross. But these wise
ones, will ascend into heaven and curiously inquire,
how he sits there and governs the world. These, how-
ever, are most perilous thoughts, if not rightly used : for
they are all destined to remain here below, that we
might not feel opt nor see aijy higher. And if thou hj^st
a n^nd to reach unto and to apprehend all things, what
God is, what he is doing, and what he is revolving in bis
mind, then seek them no where Ijut where he has placed
find fixed tl^ena ; and that, thou hearest in these words,
- *' all thine ^re mine." Therefore, a Christian ought to
know that God is to be sought after and found no
lyhere but in the bosom of the Virgin, and upon the
cross, or as, ^nd where, Christ shews himself in the
Word.
To the same effect also speaketh Paul, 1 Cor. ii.
** And I, brethren, when I came to you, came not with
excellency of speech or of wisdoip. For I did not judge
inyself to know any thiqg among you ss^ve Jesus Christ
^nd him crucified." Here behold this chief of the
apostles, who had been favoured . with such wonderful
revelations, knew not jiow to boj^st of ^ny thing greater
and more; excellent against th§ false apostles, nor tp
preach ainy thing greater, than that (as the world con-
sider him) miserable God, and him crucified. But,
wh^^t do those arrogant and high-soaring spirits, who
hunt after great "^ and wonderful revelations, thinking
tjiat they n^ust soar yet higher, ftnd lift up their spirits?
The Apostle writes in the same way also, Coloss. ii ;
that in Christ " are held all th^ treasures of his wisdom and
knovyledge." By whicl^ wor4s he would ?^y, Dost thoiji
6S ^
wish to soar on high and to know something great m<i
wonderful, to become famous in knowledge, yea, to
search into all the divine mysteries and wisdom ; then,
diligently search this book, and thou wilt therein find all
things worthy and necessary to be known. — But those
things (saith he) lie concealed and hidden; nor can
any one see them, nor attain unto the knowledge of
them but by faith. For, with the eyes, thou wilt see no-
thing but a poor infirm man, as though forsaken both of
God and men. But if thou believe the Word, then,
under that weakness and foolishness, thou wilt behold
all the counsel of God, together with his wisdom and
power. But, if not, then diou mayest indeed soar on
high and enter upon the abyss of the divine Majesty,
but thou wilt dash thy head against it, and wilt precipi*
tate thyself headlong. For the devil is delighted with
those wonderful cogitations on sublime things, and
knows well how to put the mask upon the mind, and
make it appear as if it were God himself; in order that
he might present him to the mind to be beheld arrayed
in all his glory and majesty; as he presented him to
Christ himself. Matt. iv. In a word, when the dispute
is concerning great wisdom, holiness, and majesty, there
the devil is a master and a god in the world. And once,
he soared so high that he could not go higher, when he
set his mind upon making himself equal with God, and
sitting in the place of God : and in this he continues
his determination to this day, always desiring to be wor-
shipped, for majesty, as a god. And God condemned
fhim in his iniquity, when he humbled himself down to
the lowest of all conditions, and took upon him the
laeanest form, and under that concealed himself;
namely, he placed himself in the bosom of "^ Virgin, and
will be found no where else. And there the devil cannot
cerae. For he is a proud and arrogant spirit, although
he pretends to the greatest humility. Wherefore, no one
j can more effectually deceive him, than by nailing him-
self to that cross wherie God nailed himself. For if he
find thee ^y where else, then all is over with thy salva-
^1 tion; for he will snatch thee away to destruction, just as
64
a hawk would snatch away a chicken Outside of the
wings of the hen.
And I am glorified in them.
- We have before abundantly shewn, what to be glo-
rified means ; and moreover, in what way Christ desires
to be glorified by the Father. And he had a little above
shewn, how he is glorified in us; where he says, "I
have given unto them the words which thou gavest me;
and they have received them, and have known surely
that i came out firom thee — and that thou didst send
ine." Therefore Christ being glorified here means, our
having that excellent and clear knowledge whereby the
Father manifests himself unto us, that we. might know
what he has given unto us by this his Son. And, m a
word, as he is glorified by the Father in the Word and
revelation, so also he is glorified in us by faith and con-
fession. And he is rightly said to be glorified, and stands
in need of that glorifying, (not indeed on his own ac-
count, but on ours, as he saith, " I am glorified in
them,") seeing that he is, in the sight of the world,
inost ignominiously obscured, and held in no honour.
For, as I have observed, he that looks at Christ with
the eyes of reason, sees nothing but a sorrowful and
miserable man, utterly despised and reviled. He lived
for thirty years in the world iq entire ignominy and
dishonour, and was one whom no man regarded; and
when he ought (as men would suppose) to have made
manifest and established his glory, he submitted himself
to be crucified, and slain in the most degrading manner.
Wherefore, the sum of the words is thus : — * I am
disgracefully obscured, blasphemed, and condemned by
the world, so that there is no one who is not offended at
me. My disciples, however, who believe that I was sent
of thee, and that " all thine are mine," glorify me.
For in this I am made manifest and set before them, —
they look upon me in a different manner from the world ;
namely, as thy Son, and as the true and eternal God and
the Lord of the whole world, of the devil, of sin, and of
death. But this the disqiples discovered by no human
» _
6s
reason ; therefore, th^ have now another light ; namely,
the Word which thou hast given me, and which I have
given unto them. And now they no longer look upon
me as the world does, according to their own under-
standing, but, according to the Word which they hear
from me, and which was manifested by the Father.
And consider not this a light or trifling consolation,
that Christ glories before the Father that this work is
wrought in us, — that he is glorified .in us. Nor is this
honour to be changed by us for the riches and dignity
of the whole world, — that he desires to be glorified
through the weakness of our flesh and blood ; and that
it so pleases God the Father, and is a matter of such
consideration with him, that Christ is praised and mag-
nified by us. For there are by no means a small number
who boast of the Gospel and know how to prate a great
deal about it, but this glorifying is not so common. For
to glorify Christ and to believe in him, is nothing more
or less, than, as I have said, to be fully persuaded that
he who has Christ has the Father also, together with all
grace, all heavenly blessings, and life eternal. Of this,
9ie saints of this world, together with the Pope and his
sects, know nothing. For although* many speak of
Christ and imitate our words, — that he is the Son of
God, by whose benefits we are delivered; yet, they
never learn and experience how he is to be received,
made use of, sought, found, and held fast ; or how the
Father is to be apprehended through him ; but are all
the while with Socrates soaring aloft in their vain thoughts
and speculations.
Of this take a most manifest example from our fana-
tical spirits, who have learnt from us to talk of Christ and
faith. But, how seldom do they treat of this doctrine? yea
rather, how emptily and coldly do they speak whenever
they treat upon this principal article, which they for the
most part pass by with a certain indifference, as consi-
dering it to be a knowledge of no moment, and already
understood by all to a nicety? In a word, they are full of
other cogitations ; so that, if they should now and then
speak of it rig^ly, (which is a very rare thing indeed,)
.Ul$jf tbe9)9elv^ do not koow about wbat they me
t^Mngi Had iiamediateily, leaving that, they go away
/fk^iiii tx> th^r own dreams. Whereas, a. true preachw
^f^»ta upon thie article thd most frequently of all, be*
cau^, all things that pertain either to the knowledge of
God or to our own salvation, are contained in it; as
yaii may see every where in the Gospel of St. John and
in the Episties of St. Paul, For in both these, those
wordK bold good ^ — ^* From the abundance of the heart
the mouth speaketh."
And noWi I am no more in the worlds but these are
in the wofld^ and I come to thee.
He had given two reasons why he prayed for them.
The one, where he says " thine they were, and thou
gavest them me : " that is, thou hast taken them out of
tibe world into thy kingdom, possession, grace, and pro*
tection. The other is, because, (saith he,) " I am glori-
fied in them : " that is, they praise me and confess me
to be he, who has all things that are thine. And now to
these twQ reasons he adds a third, — because, he is
going from them, and about to leave them in the world
behind him in the midst of all perils, persecutions, and
bitterness. For when he says, " I am no more in the
world," he speaks as one who is just about to depart
and die, and to be totally separated from the world ;
.which is what the prophet Isaiah had before predicted
concerning him, chap. liii. ; where he says, " He was
cut off out of the land of the living : " that is, is one that
was taken out of this life by violence, and compelled to
leave all behind him, and to live no longer here ; but he
evidently enters upon another life, which Christ calls
going to the Father.
Here arises an inquiry again. How comes it to pass
that Christ says, " I go to my Father," when he must
(as God) still be in the world ? For we believe that the
prophets said truly, that God is in every place, and fills
all things; as it is continually written in the Psalms,
and particularly in Psalm cxxxix. — that God is present
in heaven ^nd in the deep, or, in hell. And Paul,
4ic^ ;^vij. is^th, ibM ^^}»itk9Clias from e^ery one of
us/' For i^ is iiy hw» as hp saith, that we live, mon,
flQd hi^ve CHir bmag. And thecefora, wfaeresoever we
$eek bki) ajad i^aU^^apoa him, there he is at hand and
presents l^iO.self tp our view, <which he did frequently
to the people of Israel ; ai^ wh^n he divided th^ Red Sea
and ipjB4e a dry passage for them to go over, but cle-
stroyed tbeir enemies who pursued diem, so that there
was pot oqe of Uiem left. But bow does he here say,
that he is now no longer in the world, and why does he
i:epre^nt himself as though he were going away to
a great distance, so that we could hold him no longer?
This question may be answered in two ways. In one
way, according to frothy human wisdom, — that he i^
ascended up on high, and sits above as in a swallow's nest^
Thus do men sport in their cogitations, according to
that which they apprehend with their sight, which
remains fixt in one place only and cannot behold both
heaven and e^rth together ; and therefore, he must also,
(according to that,) be confined to one place, and cir-
cumscribed to one circle, so as not to be any where else.
But I, according to the scripture, give this answer,
and say, that ^' in the world,'* means to be in this exter-
nal and sensible state ; that is, to enjoy this life which
the world enjoys, which is called the natural life, in
which we eat, drink, sleep, labour, and take care of our
fpdilies; in a word, in which we make use of the
world, and of all things necessary unto this life. On the
other hand, those are by no means said to be in the
world, who are removed and separated from all these
thipgs now mentioned, so as to have no need of eating,
drinking, standing, walking, or any other corporal or
natural exercise : for this is what Isaiah calls being " cut
off from the. land of the living : " not that he departed
altogether out of this life, and had nothing more to do
with us : but, that he had no farther need to take care
of it, as a man has to take care of his life. Therefore, he
no longer lives a life after the planner of this world : that
is, he no longer is in a corporal life, which is to be sup-
ported by meat, drink, and other corporal necessaries.
68
Hence, the puerile and futile cogitations of these frothy
praters of ours, that, to go out of the world, is, to go
out of heaven and earth to some particular place, are
mere nothings at all. For if this were the case, then the
devil alone would reign in the world, and God would
have no place at all ; nay, according to the opinions of
some, could not be even in the hearts of the elect.
Therefore, it is a far different thing to be in the crea-
ture, (that is, to be in that place where the creature is,)
and to be in the world. " These are in the world," saith
he ; that is, they live as men live in the world, using the
works of the body, the five senses and the four elements,
without which this worldly and corporal life could not
proceed. But * I go away ; ' that is, I withdraw and
separate myself from the use of all corporal things,
from eating, from drinking, from working, from suffer-
ing, and from an externd conversation and commu-
nication.
Wherefore, be thou fully persuaded, that Christ
neither walks, nor stands, nor speaks, nor exercises any
work which he was accustomed to do when upon earth.
Otherwise, the words that follow could not be consistent,
" and I come to thee," For tell me, in what place is the
Father? He is by no means in the * swallow*^ nest
above.' And, if he is gone to the Father, then he must
of necessity be wherever the Father is. And the Father
is every where, both in heaven, and out of heaven, in the
earth, and in all creatures ; so that, he cannot be fixed
and stationed to any certain and particular place, as
the stars are fixed in the heaven. For we are to declare
and 'to believe, that God is present wherever you call
upon him, in the prison, in the waters, in the fire, and in
all afflictions and necessities. Bat this text our frothy
praters dare not hear and look at, but pass it by and
take some one part of it which they may wrest to their
own purpose. But of this we have abundantly spoken
elsewhere.
Holy Father^ keep through thine otvn name.
In these words he explains what he prays for:
69
namely, that the Father would receive them as com-
mended to him, while he should be gone and should
leave them alone in the world; and would preserve
them as he had preserved them when present with
them. And when he says " Holy Father!" it proceeds
from the utmost fervour of the most ardent heart. For
what he has respect to in this one expression, is this,
(and he opposes it to all profane life, doctrine, and
actions, to which the world is given, under the pretext
and splendid show of the greatest sanctity ;) — it is as
though he had said, O dearest Father, such sects,
errors, and seductions do I see, such Nero and Phalaris-
like tyrants do I behold, who are fully set on blood, and
will endeavour under the cover of thy name to raise up
every iniquity and evil against the true holiness, that I
may say, that there is no one holy any where, what
splendour and ornament soever may be appended to him,
but thy holy name and the Word which I preach. To
the same effect also does Psalm xxii. speak, " But thou
art holy, O thou that inhabitest the praises of Israel.*'
As though he had said, There is no one who does not
wish to be holy, and to have the Holy Spirit, and to
teach and rule the world ; but they all, under the pretext
of thy holy name, and a show of sanctity, deceive and
seduce the world. And as thou only art holy, (saith
he,) and as the dragon of abomination and of diabolical
seduction is so great, " Keep thou them in thine own
name.'' — But why this? And why in his own name?
(For, all liars and seducers, as I have before observed,
boast of and assert the name of God, and to this name
all things in the world are depended ; as it is commonly
H said, * Every evil begins with the name of God,' nor does
^:^ any error arise that does not make use of this name,
^1 and effect its purposes under the cover of it.) — I
^ answer, these are not in the name of God, nor will they
^ be preserved by that name. And therefore, he reminds
the Father of his holiness, against which so much pro-
faneness is every where raised up, that he would separate
his flock from these^ and would preserve them that they
^ ' might remain under that one name.
70
All thte rti^ m our language ht expr^sstd tbad».^
* O dear Father^ keep them from dll false doctrine, th^
they might persevere in thy holy Word atod in the pure
Oospeiy whereby they are sanctified, and might not d^M
part from it, rior fell into aA outsidie sanctity. For unleSi
thou preserve theix^^ all is over with their salvation.*
For the iniquity oi the devil is great, and the specious
show and ofience of falf^ doctrine is greater than can be '
overcome by the powers of our reason. And as Ct^i^
himself testifies, the elect themselves scarcely escape
being seduced by it and precipitated' to destruction.
My lihts prayet, we- miserable mea are also to be
supported; for othi^rwise, no one cotild stand again^
such crafty ,^ insidious, aad captious sects and spirits;
il^hichy from the beginning of the world unto this day,
have continually risen up^ have drawn so greiat a multi^
tude and so many powerful persons over to their opi-
nions, and have joined to themselves, (dreadful to.
relate !) in addition to immy poor simple creatures who
would willingly be brought into the right way and live tf
hdy life, adl the most learned and the most ingenious
who might have been a help to all others. But how
horrible is it to behold and to think of^ when* xmi
reflects upon the unspeakable multitude^ who depai^eS'
ftom the Gospel and lost the Word, immediately khet
the time of the Apostle Paul and the rest of the apostles,
when the Word' flourished every where, and prevailed
throughout A«ia and Greece; where, now, not oiie
letter of the Gospel is tb be found, and where the whole
of the sacred doctrine is destroyed by that cruel aiid
terrible blasphemy of the Turks and Mahometans. Tl^
same also took place under the Pope; and we see the
same state of things begun in Germany, where so many
new sects, so many erroi*s« and seductions, are daily
rising up. Nay, even among us how very few are ther^-
who have and; hold the pure -knowledge of the Gospel ?
Wherefore, it is most necessary, that, even now; if we
could, wo should pray every moment with Christ. *0
Holy Father, we entreat thee to grant us, and enable us,
to persevere firmly in thy Word," and thai the de^il' may'
71
not oppress and overwhelm q$ itith that singular and
angel-like show of sanctity/
Behold, this is to abide and to be kept in his nome^
— to hold the Word purely and sincerely in our beaorts*
For the name or the praise and honour of God is^. his
being preached and known, as giving us the pardon of
our sins, and saving us freely, through Christ only. He
that remains in this doctrine or faith, he is of God. He
may lay claim to God and the Father, and from him
take his denomination — as being holy as he i& holy. ¥ot
as God is, so is his name and his Word. And as his
tiame is holy, so also are we by it sanctified, — but not
by our life or works. And hence, he who loses or disre*
gards the Word, is no longer a saint, how innocently
soever his life may be [>assed, and how great a sbow of
sanctity soever it may have.
Whom thou hast given me.
That is, as we have before observed,. * who have my
Word : ' which he continually repeats and cannot forget ;
and that, to the unspeakable^ consolation of all who
willingly and desirously ^hear his Word and receive it :
so that, he only is to be our Master, our Teacher, and out
Head, and yet we are to remain his disciples, that we
may know that it is God himself who has thus led us to
hear Christ, and that our salvation is not put into ouf
own hands, but into the hand of God ; out of whichj no
one can pluck it. Therefore, what he would say is this.
— Since thou hast given them unto me for this end,
that they might become my disciples, and be called to
true holiness ; grant, O Father, that they may be pre-
served therein, and be defiled by no one, nor be led
aside and corrupted by any error.
That they may be one as we are.
It is terrible to relate how cruelly and basely sects
have "handled and perverted this text: the whole of
which is intended to shew, how wisely and clearly
Christ saw, that aH those who should begin to hear his
Word,, would come into all straits and perils, which
72
might tend to pluck them away from the Word. For
wherever the devil perceives disciples coming to Christ,
he immediately, in unspeakable ways, rages and foams,
and lets loose the rei^s to all his wrath, and resists and
opposes them with all his powers; nor does he ever
cease from opposing them, until he has drawn them
from Christ over to his own side. And therefore, Christ
asks, that the Father would defend them and keep them
through his own name, that they be not scattered and
torn one from the other, but that they might undividedly
remain " one."
Moreover these words, " that they may be one,"
&c. is by the Arians who deny the divinity of Christ
perverted and corrupted to establish their lies. For from
Christ's saying that Christians ought to be " one'* even as
he and the Father are " one," they will only coUect, that
he has not the same nature and essence as the Father:
saying, that we cannot have the same nature and essence
with each other, and that every one of us has his nature,
that is, body and e;oul peculiar to himself: and that,
therefore, by these words " that they may be one," is
signified, * That we may agree together in the same
mind and sentiments.' Just as we are accustomed to F
speak of two persons who are of the same feelings, wiD,
and mind. Thus, these most memorable words, are
made to serve the sect and the lies of the Arians ;
against, faith, and contrary to the sentiments of the
Evangelist John, who here so firmly asserts this article.
But Christ does not say' * That they may be of the ^
same will and understanding,' as they falsely imagine.
Although that also is true, that all Christians are of the
same faith, love, understanding, and feelings, as having
the same Christ, spirit, and faUh ; though there is a dif- ^
ference as to the external office and work of each. But
in this place he does not speak of the harmony of minds
and wills ; but orders his words thus, " That they may
be one;" that they may be one thing; and so one
thing, as I and the Father are one. So that the words
are to be understood as speaking of Essence ; and they
have a much wider signification than as referring to one
:
I
I
'
73
mind and sentiment only. Moreover, what the mean-
ing of " one *' is, or, one thing, we are not to see, or to
feel out with our hands, but to believe. But it is nothing
more or less than what Paul describes I Cor. x. and xii.
and in other places where . he says that Christians ar6
^^ one body/' And as a body is, and is called, one
thing, so ail Christians are said to be one body ; not on
account, indeed, of their being of the same will £knd
mind, but much rather on account of their being of the
same essence.
And ag^n, thete is a much greater union between
the members of the body, than between thy thoughts
and those of another person. For his thoughts are in
his own body, and thy thought in thine ; nor can I say
that my thoughts and thine are the same thing, in the
same way as sdl the members are equally one thing, that
is, one body ; for, when any one member is away from
the body, it is no longer one with the body, nor of the
same essence with it, but the body is considered a body
of itself. But as long as all the members remain to-
S^ther^ they are said to be one body, nor is there any
ifferenqe or distinction of essence between them. So,
if the foot be cut off from the body, it is no longer one
with the body, but a part that is cast away : but if it
remain in the body, then I am compelled to say that it
is one body, &c.
In the same way is Christ here to be understood —
that Christians ought to be so intimately united, as to be
altogether one jthing, and to remain one undivided body,
even as he and the Father are " one." Between these
there is not only the same mind and will, but their
whole indivisible essence is the same. For if Christ be
separated from the^ Father, one God can no longer
exist, but a divided, separate, and distinct essence.
Though the union of the divine nature, is much greater
than mat of the members in one body : and it is impos-
rible for us to comprehend it.
In the same manner also would Christ here speak
— My. Christians ought to be one flock ; that is, one
whole undivided body. Though there is here an union
VOL. II. G
74
different from that of natdre ; namely, a spkituftl
union. Yet it is called being " one," because, therem
the one cannot exist without the other, and if one part
be taken away, it can be no longer called one things or
"one." ,
It is thus tlmt the term " one" is to betodierdteOd;
and not as the Arians have basely perverted it, as
though it signified nothing more than concord and simi-
iiarity : in the Same manner as when I see two men
alike in person I say their appearance is one and the
same; or, as I would say of two coats, the doth is
one and the same. For here it is most plainly ex*
pressed " ♦that they may be one," one thing : in
which way neither the Gfreek nor the Latin language
ever speaks when expressing <i sameness or conowd.
But in the modem mode of expression this term om is
not so clear, but has an ambiguous signification ; and
therefore, we Germans are obliged to interpret U as one
thing, or . one body.- — All these observations I have
made, that we may not suffer this text to be perverted
or weakened by such figments of reason and crude phi-
losophy ; for it contains the greatest and strongest
consolation for Christians who believe in Christ, and
trust in his Word with a steady confidence: namely,
. that we are all members of one body, and one flesh and
blood. In which state, there is this prerogative, that
whatever falls on one of the members^ falls on the
whole body ; which does not take place in that sameness
.pr. concord. For although many may be of the same
mind and will, yet, the circumstances of the one, do not
so much interest the other, in the same manner as the
members of the body mutually feel for each other.
From this union it is called Christianity, and a
communion of the saints, (not a mere sameness,) in
which all the saints or Christians are one multitude, and
" body," and " lump." Tlie Christian therefore has titfs
confidence, — ^he is certain, that, when tte devil opposes
and attacks him, it is not he alone that is attacked, a
finger only, but the whole body at the same time ; that
is, all Christians throughout the whole world, aiid 86
75
God himsdf aiid Christ Jnst'as it is in a whole body ;
in wh]di^\if the least toe of the foot be touched Uie
whole body immediateW writhes, nor is there any mem-
ber whibfa does not sdfier with that which is hurt* And
all this? is formed into that union that no part might
live to itself alone, nor have that life, care, and sensibi-
lity, whidb are common to all the rest, that is, to the
wholelxKly,
Hence, wherever the least or weakest member of
Christians suffers, the whole body immediately feels it
and is^ put in commotion, all the other members running
tip to i^ inquiring concerning it, and crying after it.
And* tl^ cry of these Christ our head immediately hears '
and &eb : ' who, althoudi he may for a little wtule dis-
semble Ins grief and refrain, yet, when once he has con-
tracted and knit his brow, he certainly will not trifle : for
be speaks thus by the Prophet Zlechariah, chap. fi.
^' He that toncheth you toucheth the apple of mine
eye^** Behold the greatness of the promise, for the sift'-
gular consolation and confidence of Christians againtt
their adversaries t Whereby they may know, that Chrisft
is so affected with our afflictions, that he declares, that
when we are hart the pupil of his eye is touched ; and
that he will by nb means pass by those injuries; even
as no one can bear' that the pupil of his should be
touched much by another. Therefore, whenever the
devil ' attacks any one Christian, he falls upon himself,
and is his own tormentor.
Of this the history of St. Paul furnishes us with a
most beantiful example. — When he was persecuting the
Christians, and had consented to the death of Stephen,
he thought thlt he had plucked off his right hand. But^
what does Christ say from heaven concerning these
things ? He does not say, ^ Saul, why hast thou hurt
my right hand/ or, * why dost thou persecute my poor
nliseraUe flock.' But he says, *^ Saul, Saul, why perse^
ctitest thou me ? It is hard for thee to kick against the
pricks," &€. Here he speaks as though he liad perse^
ctited his person. And why? Because, no member of the
body can be touched without the head feeling ip : nay,
g2
76
without its feeling it first : for it is from the head that nil
the force of the pain which the 1)ody feels proceeds and
flows.
And this is the greatest and highest consolation to
Christians under all their afflictions-^liiat, when they
are assaulted by the devil or tormented and afflicted by
the World, it is not they alorfe that suffer, but all the
Christians in the world, yea, all the angels in heaven; and
•so, Christ himself and tneir heavenly Father, partake of,
and feel and endure the pain together with them ; arid no
evil can happen unto them, which does not happen unto
.them also. And he who knows and believes these
thmgs, knows how to endure and to overcome every
■kind of calamity ; as, on the other hand, nothing makes
-afflictions more intolerable and heavy, than the ignorance
of these things. For the mind then seems to itself to en-
xlure things intolerable, when it thinks it endures them
alone, and can se^ no one as an example or a partaker
of any suffering. And this is the way in which all
Christian sufferings appear to the eyes of our flesh.
Wherefore, faith ought to stay upon this Word, con-
trary to our ' own feelings and - the clamours of the
world : who, if they catch any Christian in their hands,
imagine that he is so oppressed by them, that no one
cap help him either in counsel or in deed ; even as they
tainted Christ himself when hanging oh the cross.
Behold, this is' that union of Christians to which
Christ alludes in these words. But unto this we can
arrive by no other means, than, (as has been before
shewn,) by God's keeping us through his own name ;
that is, by our abiding in the Word which we have re-
ceived of Christ. And, by the bond of this Word, we
are constrained to remain all under one head, and to
xrleave unto him only, and to seek no other holiness,
nor any thing whereby to please God, but in him. And,
&oai\j, by .Ae Word we are so intiniately united to
Christ, that whatever tie has is ours, nor can we look
upon him otherwise than as our own body. . And so, on
the other hand, he considers whatever happens unto us
as^ faaf^ning unto him; and he holds that v watchful
n
care over us, Aat neither the world nor the devil can-*
overcome us, nor injure us by any evil however greal.
Nor is there any force or power in the world, which
can at all prevail against this union.
Of this, however, we are not to be ignorant — that aH
the devils ply their whole powers and devices to de-
stroy this union in us, and, by every wickedness and
craft, to tear us away from the Woixi; for when they'
have gained that point, they have gotten the victory/
Because, apart from the Word, no union is to be
formed, but seisms, contentions, and divisions ; wMcH
the devil by his traps and snares, that is, by humfen'
doctrines, so confounds together, that each one seeks-
out, in his own way, a peculiar lioliness to himself, &c.
While I was with them in the world I kept them in
thy name.
That is, as long as they heard and saw me, and
conversed corporally with me, I kept them in thy Word,
by teaching, by admonishing, by urging, by comforting,
by exhorting, and by instructing them in every way,
that they might not by any means be drawn aside fromt
the knowledge of the Word. And now, as I am nd
more in the world, that is, as they will hereafter have
no more conversation with me corporally, and will nei-;
ther see nor hear me. more, it remains, that thou take
the care of preserving them upon thyself, that they
may persevere in the Word as they have begun; for
they have thy Word and are thine; as now again -
follows,
Those that thou gavest me I have keptj and none of
them is lost but the son of perdition; that the scripture
might be fulfilled.
I have kept them, that they might not be shaken or
deceived by any false doctrine or holiness ; and with
such watchfulness have I kept ,them, that not one of
them has perished but Judas, that son of perdition.
And wherefore? Because, he never clave to me from
hi5 heart, nor embraced mv word seriously : but followed'
78
me only that he might, under the cover of my name,
and by beins with me, heap to himself riches ; an4
with such a deceptive and fair show of uprightness did
he manage the whole, that no one of the disciples per-,
ceived his iniquity. But such a child of the devU as
this, was to be borne with in the presence and intimate
society of Christ, that the scripture (as he saith) might
be fulfilled : by which it had been before predicted, that
it should be, that there should always be such Judases
to be borne with by his disciples : even as he himself
also cites these words from the 41st Psalm, " He that
eateth bread with me, hath lifted up his hed against
me," John xiii. 18.
Judas, th^efore, is a type of all those who by the
Gospel seek their own gain ; of which kind, there are
not a few at this day ; who boast themselves indeed in
the Gospel, and yet, seek nothing but the glory of their
Qwn name, ease, and speculation; thinking, that the
(jrospel is a matter of business or trade, whereby honours
and riches may be obtained ; as Paul testifies of them
1 Tim. vi., and as the Pope has hitherto, under the
name of Christ, reduced u^der his power ^\\ the king-
doms and empires of the worldt and has gathered all
the riches and wealth of them unto himself.
Of such, therefore, Christ takes an eternal fiarewejl,
denying that they are his disciples. And therefore,
(saith he,) I cannot preserve thasii^. but must permit
them /to abuse the sanction of my naine in winch they
thus boast themselves, although they, have no desire to
be Christians, but become at last my most violent and
bitter enemies, and do every injury to Christianity that
lies in their power.
Here again, to those who have a willing mind to
cleave unto the Gospel, and for its sake, hesitate not
to jeopard their lives a^d aU their fortu^<^, thi^ conso-
lation is propoa0d'r-4hat Christ will not forsake them,
but will be! preserved . by .this prayer^ even; as he preser-
ved his idisciples. But the rest are to seefk nothing here,
nor are they to arrogate to themselves feuch jaccmsola-
tfon. . For it caottot.fey any m^^m. be». tfeat ,^jt W?.
79
should have the quiet enjoytnent, (ieis they say,) of alt
there is in this world with ease and tranquility, and at
the same time aeriously embrace the word of Christ.
For it is already decreed, that " no bne can serve two
masters," and that ^^ God and Mammon cannot exist
together."
And now coine I to thee: and these things I speak m
the fvorldj that they might have my joy fuljdled in
themselves.
Behold, how common, plain, and simple these words
are ; and yet, no one understands them, but they are"
negligently passed over, as though nothing could be
more simple to be understood ; and therefore, no one
searches dUigently into them. — ^What going out of the
world and going unto the Father means, we have
already heard. But he repeats these things, that he
might the more fully comfort his disciples ; and that
they might know where, and in whom, their trust and
defence in this world are to be placed, and are to rest.
For since before this, as long as he lived with them in
&miliar intercourse, he preserved them ; and as he is
now going to depart out of this visible and corporal
life, unto another that is invisible ; and moreover as his
disciples are now to be left, who will not themselves
indeed remain together, but will be dispersed through-
out the whole worid ; they have the greatest need of the
most powerful protection and defence, which they might
trust in, so as to be enabled to stand against all attacks
from, and perils in, the world. Here, therefore, he
makes known to them a more certain and sure place,
where he will the more safely and eflfectually defend
them ; namely, with the Father, to whom he is going,
and where his sh^l receive all things under his power,
and shall be every where present with them, though he,
as to his corporal presence, depart from them.
The meaning tfierefore of tfiis whole passage, is this :
After I had called them together and implanted in them
my Word, I preserved them so long by my corporal
preiBence^ until the word had taken root, and clave to
80'
and abode in them ; so that, it mi^t by them be spread
abroad mor^ widely and be propagated throughout the
whole world. And 1 was for this cause with them/
that I might lay the foundation of this, and might ob-
tain for them by myself all those things which they,
together with all Christians, should have need of, and
should want to receive. But now, the time is at hand
that I must come again unto thee and receive my king-
dom, and make that known, and ^y them extend it
throughout the world, by the Word being spread abroad
among all nations. Therefore, I commend these unto
unto thee, and I come unto thee for this cause, that
thou mightest strengthen and guard them by thy Holy
Spirit and by thy divine power.
" And these things (saithhe) speak I in the world ;'^=
that is, as a testimony of my commendation of, them to
thee, I leave them these words ; that they might hear
how I pray for them, that they may be under thy sure
care and protection ; ,so that by relying thereon they
might most surely believe, that they will never be for-
saken of thee, even though the whole world, with all
the devils together, should rage against them with alt
flieir fury.
In this place it is again clearly proved and forcibly
established, how much importance, and how much utility,
the external preaching of the Word carries with it; for
he has not decreed to defend and keep his disciples but
by the external medium, (though he is able to do it and
has all things in his hand,) but he wills this Word to be
used to that end, that they might know in whom they
are to trust, and what consolation they are to enjoy.'
For he does not in their distress bring them that help
which they can see and feel openly, but which they are
to receive by faith, while every thing in the world ap-
pears to the contrary, and as though he refused to help
and defend them, and would permit them to perish under-
their oppression.
He saith, therefore, " Now come I unto thee," that
thou mayest preserve and defend them ; but yet, I rnusK
tell them these thipg^ while I am yet in the world with;
8V
•
bem ; that I may speak these things with a living voice
nd vocal word, as one person would speak to another.
Lnd why ? " That they (saith he) might have my joy
ilfiUed in themselves :" that is, that they might have
insolation through the Word which they have heard
ith their ears, and have held fast in their minds ; and
lat bein^ thereby gladdened, they might say, Behold
lis hath Christ my Liord said, and thus faithfully hath
e prayed for me from his heart ; this have I heard from
is moulh, or from the mouth of those' who heard- it
roin his mouth, and who were sent to proclaim these
hings unto me, — that he will not forsake me altfabugh
le be not present with me corporally, and though he ' •
eave me here alone, but will defend and preserve me
ly the omnipotent and eternal power and might of his
Father.
Behold ! this is what he calls his joy being fulfilled ;
that is, the having solid and perfect joy. And it is rightly
called his joy, or joy given by him, for it is not any
eatward or worldly joy, but Altogether an internal and
secret joy. For in me world, Christians have only
afflictions, calamities, and persecutions; from being
brought into the greatest straits, or from being torment-
ed by tyrants and sects, or by the devil, and from being
compelled, in the midst of their greatest calamities, to
endure the insults and tauntings of the worst of men ;
as Christ predicted of them in the l6th chap, of Joh«,
" Ye shall weep and lament, but the world shall re-
joice." Nevertheless, he saith, that in the midst of
such lamentation and straits, they shall have perfect
joy ; ' as it follows in the same chapter — " But your
heart shall rejoice, and your joy no man taketh from
you/'
And this it concerns, and to this it is of the great-
est importance, that we cleave unto the word with our
whole heart; placing our confidence here^— that he
has so faithfrdly promised us, that he and the Father
will be with us, that no peril or loss shall hurt us,
and that no violence or power of the devil^ together
with the whole world, shall overcome us or pluck us
from him. Plence, we increase in joy and consolation; r
and are continually rendered more happy and animated^* ^'^
not permitting ourselves to be disturbed or damped by
any tcwment or obstacle ; seeing that, for Christ's sake^
all the bitterness we are to bear becomes more and moie '
sweet.
Out of this, no Christian can have any sincere or solid
joy. For, although thou shouldest enjoy all die cdo^'
centrated pleasures of the world at the same moment,
yet, all these together would not afford thee a power ' f
to stand against the least temptation or adversity. >
For the joy of the world consists only in temporal aid '
uncertain things, such as honours, pleasures, and other 1
things of the same kind ; nor does it endure longer than k
those things abide ; for it at once falls away and va- i
nishes as soon as it meets with any adverse event ; aad }i
therefore it can endure no storm or evil. Whereas,
this joy is of that nature, that it remains for ever, (even
as its foundation also is eternal,) and stands and grows fi
m the midst of tribulations and afflictions ; and those i
who enjoy and can boast of this, may reject and de^ £
spise with a gladdened and happy mind all the joys of
the whole world. jfc
/ have given them thy Word.
In these Words he again intimates what goodness
they shall experience in the world ; that they might see,' t
how much they will stand in need of this consolation ccm- \
tained in the Word, and of that joy which is given unto »i
tiiem of Christ. And he more fully explains that which \
he had explained before — that the Word which he has ^
dven them is the Word of the Father, calling it " tkf ji
Word:" and for this end — ^that they might have ne
farther occasion to desire or seek any other consolation;
and that they mi^t give all diligence to magnify that ji
Word, love it, and prize it as the greatest treasure they ji
have upon earth, and as given unto them as a joy and <
consolation against all adversities. There is, (saith he,) i
no other tieasure that I can give them but the Wcwd \
whijch iTeeeivedilhmtitiiiee^i.aiid ^hich 1 1»im^do«i
e
1
83
om heaven with me. This, I have ^ven unto them :
ad I have with such, diligence taught it them ; because
wish them to feel in their hearts that they have my
>lidy perfect} and eternal joy within them ; and to be
labled to say after ipy death, * Here I have the Word
f Christ my Lord, yea, the Word of his omnipotent
'^ther ; by keeping of which, I am sure that no power
pon eartn, nor any gat^s of hell can hurt me ;• for he
old^ me in his omnipotent hand, and defends me with
is paternal' protection, away from which, the violence
f . no one can ever pluck me ; for he accompanies his
Yard 'With his love, and has deterouned to hold it fast
[& all things ; and he will by the same power defend
Xkd protect all those who desire and love it,' — And this
ft wholly necessary, for we poor creatures greatly need
his prot;ection ; as now follows.
And the world hath hated them.
Here our character, and the true mark of Christians
by which they are signalized in the world, are descrip-
tively set forth. — Dost thou desire tp be a disciple of
Christ, and dost thou love his Word? then be not
ashamed of this mark, but be thou content to have the
world thine enemy. For thou wilt therein find, that, not
strangers and wicked and abandoned men only, but thy
best and most intimate friends, and honourable and
worthy men, and also men revered and respected by
the world for their sanctity, will turn against thee and
plot thy destruction, or will traduce thee and lay snarei?
for thee from every quarter. And yet, there will be
nothing of whiph they can accusie thee, or which they
can lay to thy charge ; no vice of which they can condemn;
thee, either of living, defrauded any one, or hurt him,
or in any way injured him, ^ but only, that, thou lovest,
hddest, cheri^st,.confes9^t, and preachest, the Word
of Ch^sL For thi? cause^ thou must hear thyself called
a hecetic, a faouliar with the devil, and the greatest
of all the abomination? tbatevej were heard bf.npon the.
face of the ^arth. Thb name, far exceeds and surpasses
aU t^e i4iqiHJty of the whole world ; nor it there a moie.
nefarious wickedness or baser turfritode, nor any i4oq
more depraved in the whole world, than to be a Chris-
tian. The world knows how to wink at, to pardon, to
cover with a good grace, and to excuse all other crimes;
it knows how to extend its benevolence .to all otbex
enormities, by opening its doors, by toleration, by pity,
by affording relief; but Christians, the earth cannot
endure ; so that, he who persecutes, condemns, and
punishes them with death, is endowed with the most
exalted virtues, does God the highest service, and cchh
fers a benefit on his country ; as Christ saith, John 16.
Therefore, these Words are most expressive, " The
world hath hated them ;" as though he would have said,
the world has nothing else to do but to persecute Chris-
tians Avith its hatred, although it has many other calls
for exercising its hatred upon those who are jmost-wortl^
of hatred ; such as, the devil, and men of settled and
abandoned wickedness. For all the force of the matt^
rests on the pronoun them. And who are signified by
the THEM? Who, but Uiose poor, miserable, yetb^
loved Apostles, Peter, Paul, and the rest. These are-
those pernicious and detestable ones whom the world
cannot endure. And what have they done? They
have stolen nothing, they have gotten nothing by plun-
der, they have defiuuded no one. And what more? They
have served all gratuitously, bearing and proclaiming,
through the greatest labours and perils, the grace of God
and eternal salvation. And what reward have they
gained ? None but the most furious and bitter rage,
and the most insatiable hatred of men, whereby they*
are exterminated from off the face of the earth, and are*
condemned to the lowest hell. This is the reward, and
these are the thanks, that are returned to Christ and'
his Apostles. And what else can the world do, but;
send out of the world by the most ignominious death,
the innocent man who has shown unto them righteous-
ness, salvation, and eternal life, as the most depraved of
malefactors ! None however must do this but the most
holy of all, who thought that they never did a more accept-
able service to God, than when they crucified hia only-
8^
gotten Sotf! Whose example, our more than mad
rrants follow at this day: who, if they afflict the
rospel with every possible kind of atrocity, and oppress
ir friends with every insult both of word and deed,
^ piersecuting, by killing, by burning, are then called
le most Christian princes, and the defenders of the
lurch. And this one honour, under the name of which
ley rage against our friends, covers over, and gives a fair
[dour to cdl their most nefarious enormities, which they
Ooimit againstboth God and men.
Now see if the world be* not, in these few words,
lost descriptively pourtrayed. And see also, how great
s goodness is, even where it is best. If then this be its
nost glorious excellency, let the devil praise it, for I will
lOt. i hope, however, (blessed be God !) that we also
hall have our honours in our time, and be found
idomed with these titles of nobility. For the devil per-
ecutes us with a hatred sufficiently bitter, as we have
litfaerto abundantly felt, and as we even now expe-
ieiice : with such fury and cruelty does the world ra^
igainst our doctrine: and when they can do nothing
Bore, they sufficiently evince their galled and malicious
nind towards us by their cursings, execrations, and
blasphemies.
'Because they are not of the world even as I am not
tff the iporld.
. In the catalogue of those, (saith he,) whom the
world hates, I also am to be numbered, and to be put
6rst upon the list. And therefore, my disciples will not
bave a better lot than I had: for if they called the
Diaster of the house Beelzebub, (as he saith also in
another place,) how shall they pay more respect to his
disciples, and to them of his household ? But the world,
as it appears to itself, has just causes for persecuting
me witfi hatred : nor can I be in favour with it when 1
am forced to shew unto it its blindness and misery, and
to reprove the folly of its wisdom and outside show of
sanctity, which is- accounted nought before God. Not
that my design. is to hurt them, or to do them any in-
jury, bnt to bring theitt help, whi}6 I would resetle titeir
miserable and captive souls from tilie jiiws of the^dc^
and lead them unto Ood. This the devil cannot bMr^
and therefore it is that he so much storms and rai
stirring up and exasperiating their minds against ihe
my Word. And the world cannot depart from its bl&i^
ness and presumption, nor patiently sufier its de^ds and
whole life to be condemned and accounted nought.
And hence arises the contention whereby we aite
divided, and whereby we stir up all their hatred and
•wrath against us. And things are brou^t to thfe state
which Christ has before described in the 7th (Chapter W
John, "The world cannot hate you, but me itfrnted},
because I testify of it that the works thereof are eviE''
Therefore, as it hates me on account of my Word, so
rfso does it hate my disciples to whom I have givjrt 5
that Word, and by which I have taken them out 6f, anl f
separated them from, the world. - ■ S
1
ij
t
By this kind of preaching, however, we ought to be
raised up, who have the Gospel and who really fed tfkir |i
hatred: for they can charge us with none other faul^ ';
than that we are Christians, and will not remain wHI (
them under the power of the devil. Therefore, (siSjk p
Christ,) " I have given them thy Word," that they ma^
rejoice and delist in this, against all the ignonoinj and h
contempt of the unhappy world ; and that thus, thw It
may with a gladdened mind despise all its favour ana it
applause, and account it nou^t; yea, may avoid and ib
shun it by all possible means, and have nothing tb dft \
with it ' ■'■ \
I pray not that thou shouldest t(fke them out cf ^■
the world* • '
■H
N
h
I pray not that they might go with me out of the ;
world, for not a few things remain to be accomplished ^
by me through them ; namely, that they may extend in^ ^
kingdom, and make my flock more numerous. They \
have received the Word from me, but a^ my counseb \
will not permit me to reitnain longer in the world, tfae^ ||
are many yet to be converted by them, and to bi ji
87
TOughty tfaraa^ thefar Woid, to believe on me, (as he
nil presently shew); for their sakes, therefore, I pray
;Ot that thou shouldest take them out of the world ;
bou^ the world cannot endure their presence, and
tiey oa the other hand have had enough of the world
nd nauseate it
And this is the reason why Christians, and espe-
ially ministers, ought to desire a longer life ; which we,
ogether with Christ, ought to ask of God for thein; for
^is of the. greatest importance that they should have
heir lives prolonged as much as possible. The devil
ind the world are our greatest enemies, (as w6 have al-
leady heard,) and afflict us with every kind of plague.
BHierefore, we are compelled to see and hear without
ntermission, that which is the greatest pain unto us,
ind which grieves our heart. Such and so base are the
ingratitude and contempt of malignant men, and so
horrible is their blasphemy, and their persecution of the
Word of God. From all which things, it is no wonder
if a minister be thus wearied out with preaching the
Word only. And therefore, nothing would be more
desirable, than if God should take us^out of the world at
our first outset, and thus prevent us from being com-
pelled to see and hear such wickedness, ingratitude, and
blasphemy. But why should this be ? Tnere is ever a
small company who are daily in jeopardy in manifold
ways, and we must watch and labour that these be not
torn away from the Gospel, nor must that care be
omitted as long as we live. For it is a laborious and
arduous task, with all our labours, devotedness, and di-
ligence, to keep the Word among a few ; and a wonder
It is, that it does not come to destruction utterly, and
that all do not go over to the devil together.
But that thou shouldest keep them from the evil.
Afflictions and perils we must endure in the world
for the Word's sake, both from tyrants and from sects,
which will assail us on all sides ; the one with fal^e doc-
trines, the other with all the bitterness of persecution,
boifa leaving no stone unturned that the worid may
88
be torn from us. And, in addition, tb this, we live sinr-
rounded with so powerlful an army of deytlSy that we aie
like one poor lost solitary sheep in the midst of wolvea;
yea rather, we live in the midst of the most furious and
roaring lions, (as Peter saith,) who are all gnadma
their teeth at us, and ready to grind us to pieced witn
their iaws, and to swallow us up.
And, tell me, who is it that preserves us in such i^
perilous state of things, so as to enable us to stand in the
midst of such a multitude of the most deadly and crufl)
enemies? Who is it that keeps us from being caat^
down in our minds, from despairing every moment, andl
from losing both the Word and faith together ? Who is
it that at such times as these defends us against the
power of our tyrants, and against the inveterate malice
of the devil ? (For they enter into so many and multi-
farious counsels against us, and lay so many clandestine
plots against our lives. And they are indeed sufficiently
powerful to hurt us, and we are weakness itself; neither
are will and attempt wanting to them ; and their minds,
moreover are so filled with rage and bitterness agaipet
us, that they would willingly devour us alive, and, m
the Germans say, swallow us down at a spoonfuL)^*?!
answer; No human power or wisdom has hitherto piOr
tectqd us. The guardian of our safety sitteth above rl
who, ' mindful of this prayer, saith, My Christ oncA |
prayed for them ; and, for this cause they are to be kept \
land, defended by me. — And this is our trust, protecticmf »
and defence, which prevents our enemies from fulfilling t^
the desire of their mind in afflicting us, though th^ .
should burst with the overwhelming rage of their furioiis
though impotent mind ; or though they should persecute:
us in vain till the minds are tired out ; for God will
rescue us from their teeth, while they are hurled hiead-
long to destruction.
They are not of the world even as I am not of
the world.
r
This is that on which our whole consolation rests ;*
and therefore it is that he repeats it so many times, and
Y that means touches the heart and thoughts of bis
isciples : for what he would, say, is this; — Ye feel and
omplain that ye must yet remain in the world, which
Eumot endure you and which loads you with every evil,
> that ye are every hour in peril of your salvation, I
DOW full well. But ye ought to be content with tl^s
:>iisolation- — that they will never have power over you,
ad that you will never be left in their hands, because
QiU are not their's but the Father's. Take of the world
a eternal farewell, who belong to their own god, tHe
evil : for you shall have, even in the midst of yoiir
fflictions from a raging world, a sure protection : being
;> guarded as to have no part of the world whatever
LncL when God shall see a ht time, he shall deliver you,
lid take you out of the way of that destruction that
ball overwhelm the wicked.
Sanctify theni through thy truth.
He here presses still one thing more ; yet, whatever
le asks pertains to the Word only. He does not say, If
t is thy will to defend them from afBictions, then cause
hem to run away into some desert, or to hide them*
elves in some monastery; but, Defend them that
hey may remain sanctified, and that ^^ through thy
Timif'' which is true and pure sanctification. But what
le would. say is this : — In the world they are involved in
nanifold perils and necessities, but no greater or more
lerilpas trial awaits them, that a guarding against being
levied by any false holiness. For what the devil aims
It .with his might, is to introduce by the leaders of his
sects, that doctrine which carries with it the greatest
ihpw apd the most plausible appearance of truth and
mnctity. /And this doctrine he knows how so to set off*,
tibat it far exceeds all others in splendour and outside
fhow, aqd we are compelled to say it is of all the most
Bjbiking ; even as an harlot often outvies, in appearance,
chaste matrons and women of honour. And indeed this
rdigion is that attractive and scarlet whore of Babylon,
meatianed ia Rev. icvii. adorned with purple and scarlet,
VMU II.' • H
#9fti embroider^ {^d, jprecidas stohi^, mA jei^eb, ^
ti^bm the kings of the earth have committed fornicKti
.. It is upoa this, therefore, that the hinge of tdl t
^intention and conflict which we have to wage with
devil turns. For he does not attack us with temp^tad
to gross and fleshly sins, knowing that all suth
dfe&vours would be in vain, and that be should djer
g^n no victory at all. But, seeing that all our strivi
and endeavours are directed to me attainment of fa
heisy he sets that holiness only before us, that be mi
jfimnsh us with help in the acquirement pf it : and v
such splendour does he adorn and set off this hoUni
that no human power can overcome it, but we
dfec^eived and caught by its appearance, imagitimg ft to
i^eal. Therefore we must without intermission stt
against false holiness.
The meaning therefore of this prayer is this': — I ;
the world running about and striving with all tb
ioi^t after a singular holiness, and every one becoffli
the inventor of some particulkr work and instibrti
whereby he may appear particularly holy : but do th<
0 dearest Father, defend them from all outside shchilr
holiness, and sanctify them in truth. And to be sam
l^ed in truth, is what Paul in his Epistle to the Ep!
dians^ chap. iv. calls beins " created in righteousness t
true holiness." Hence Christ, and Paul likewise,. 6
tfiat there are many who have the praise and honooi
holiness, and want to make every body else holy, but i
tiieir holiness is all in outshide show. . That notori<
whore of Babvlon with her golden cup, makes use of
most beautiful words and scriptures, but there is noth
within but the greatest of abomination. — What the)
true holiness, and how are we to attain unto it ? ^
here is the great point — to know how to attain u
the true holiness, so as not to be deceived by the tk
And this question Christ himself answers; as imi
Cutely foQows,
Thy ward is truth.
Thou desifest to know for a certaia^- md-r
9i
ilftlibly, what true aiid reA\ hoIioesB i^, that tbou mayest
)(^ able to distinguish it from all others: then look at
he Word only, and suffer not thyself to be deceived by
toy felse show. For the Word is a true touchstone,
(thereby real holiness is distinguished and discovered :
lay, the Word itself is that alone which truly sanctifies.
Li6t others arrogantly boast of their holiness, on account
if iheir siiaven pates, their hooded cloaks, their strings
aid tassete, their fastings, their watchings, then- severity
f living, their hard labouring, and their sufferingB, &e.
"lit do thou hold fast this — that whatsoever is not the
Vord, or to be proved by the Word, is not holiness,
at falsity, profanity, frivolity, and a thing of nought.
And here, if you say that the authors of these
lets, boast also of the Word of God-^I answer : The
evil also kboH's that all depends upon the Word, and
lat Christ sets the Word before us : and therefwe, he
bo aims at citing the scriptures. But we say, that we
re to hear that Word from the mouth of Christ only,
(e tbat hewilh and believeth this, has rightly the truth
r God wMift sanctifieth, without any hypocritical
low : for if thou believe his Word, then thou etaiBt
M fast no hope or confidence in= thy own reason and
i^om, nor in thy own strength and works ; nor canst
Wu arrogate to thyself any holmess because of them,
?*ble to avail before God. Therefore, he that is of this
md cannot be proud and arrogant; for be can find
idling in himself on account of which he can he
eiftsed with himself or of which he can boast. And
m see, that unfeigned humility always follows where
efe is unfeigned faith. And, true patience and lo^ fp
e brethren always follow upon true humility. When
I are under the infl^i^nce of this, we despise no on#,
f serve and are kind to all ; and whatever evil comes
«in us, we endure it with a patient mind ; we are'it^t
tK^ful, nor do we revenge Hljuries, when w^ aoMt
th ingratitude, perfidy, grief, ignominy, and repfftiMlk,
id> i&A word, sujdi does &ith m&ke a man; f faiEit he
Bk deceitftiHy wid^ no one, but openly, sincerely, aiid
)tfidly, for fae k by ftldi upright before Ood md
Hi
9S
wHliout dissimulation. For he do^ not by his life and f
.works seek his own, nor in any respect look to his own i
prdfity (for he is contented wilh Christ and his benefits,
.because he has in them an all-sufficient fulness,) but be
does what he does gratuitously, that he might ^proGi'
.others. Behold such is an elect man, and such an one is
in high estimation with God, and honourable before mra.
Compare now, if you please, with such a. man as
this, those others proud in their external show of holi-
.ness; among whom ybu will find nothing of faidi.in i
^Christ, for this they make light of. They have the ji
Word indeed, but in show only, for they do not hold it \
in heart and seriously, nor thus observe it; but, leaving i
:the Word, they devote themselves to their singular and
s^lf-chosen works; wherein they seek not the glory of
.Christ (for he regards not such work) but their own, 1
and are thereby considered as most holy. And, out nf
all the orders of men you will not find any more proud,
.more arrogant, more haughty, more overbearing, nor
any such impatient beasts : (indeed, why. should we oiU
;them men?) nor are there any more ready to despise
others. They look with contempt upon all things, they
set nought by all things that are not exactly according
to their opinion ; and yet they cannot bear that any one
should reprove their ways in a single word : they pard^
nothing, they take nothing in good part And yet, there
is no one, who enjoys their bounty, they are a benefit to
<jilPr;Q»e, they serve no one, .^but wait and desire. alb to
serve them, while they do not one work which can be
-beneficial .to their ii^ighbour. Moreover, they are of all
men the most envenomed and the most thirsty Qf the
blood of Christians : Hi^ such fruits proceeding fnfm
these monsteffr are set forth :^very where in the Gospd,
and in the JBpistles by St Paul : and the same we see at
tMs dm^ia^ Uie sects of Popery, ^ the Anabaptists,
and of otteiB,^ by what tiam^ soever they may he
tailed.
Bdboldj ^|ti6 y^ will soon know the bree by its
. fruits, wd ndsQ who , they are who haw and holdf ^
Woi^ of Cbtist, lively f jskicmfys and without- di^mpi-
99
^ J klion. ^ For these diings can never exist together, that,
-: where the Word is in the heart, there should be also a
ic seeking of holiness by our own works and life, and a
m trusting, to them. — 'Inese words all our wise, learned,
p leliffloas, and holy ones can hear and read, but no one
a «f tnem can understand what they mean : they despise
3 Aem as trite and old sayings, and if they are addressed
■ Id them they cannot encrare them.
_ 1 We, however, by the grace of God, well know that
ii trne holiness is nothing else but a true faith in the Word
e of Christ, which the Father first freely giveth us, and
m ifterward strengthens and increases; from which all
s« Jcinds of good miits proceed, (as we have before ob-
Bi served;) end those same fruits are increased daily by
m onAU d^rees. All which is not of our own works and
I M«ngth, but of the grace and power of God only. For
^ we openly and freely confess before the whole world,
pi ind in the face of all devils and sects, that there is no
g; Htj no good works, no spiritual and sublime cogi-
m Ittionft, nor any self-forced devotion, that can make
1^ nen saints. And, in a word,. that there is nothing in us
^,1 fiom which holiness can proceed. For, to macerate the
d body by fisistings, to walk with naked feet, to have
xji Mning of our own, seems to carry with it a great show
^ sC humility and suffering, but all these things the most
, I ihtndoned profligates, the most desperate characters,
B£f 4^ Turks, and Heathens can do also. But, to fix
s ^ oor thouj^ts on Christ, and to cleave to him alone
cM bjf fiuth, as him in whom alone, without any merit and
J ci| ^•wks rf our own, we have divine grace and everlasting
dj Jlfejisa work not of any human, but of divine power.
2 f And it is in this that the whole of our salvation stands :
5o!f ^ where this is maintained, there the Word is held in
> stf ^purity and sincerity, there is true holiness, and there
aptt y OBtwde showand[ hypocrisy are judged and con-
DSf WKMd.
In jj^ '^^ ^^ ^^' ^^ ^^'^ '^^ toorldf even so have J
oW ^^^h^if^o the world/
Ins^ ' b tfiese words, yon hear why Christ prays th^i.
94
9i^^ tb ^netify tixm : namky, Aat he inigbt iKtt
tlttmi a^^art and send ^m finm into tile worid io
|)rettch the Gospel. And by these ivords, Christ creataB
Ms ^{k>st}es, ftiid fomis them into teachers and preachem,
liiaking all of ns to be their disciples, and sabje€tiii|( w
IS to their mouth, wheth€r learned or nnlearned, that
e^rery one might humble himself with bow mudi witr
dom, learning, and gentas soever he amy he eedaedi
and that all might differ those simple fishermen to be
tiheir itinsters and teachers, and hear them as tfaey #ouUi
fiear Christ the Lord.
'I have sent them into the worid as thou hast i^mt
me^ is no common saying: even as we have Juat
before heard it said and set forth, that it is nd trifling
matter to believe that Christ was sent into the worid by
the Father : that is, to be fiiUy persuaded in thy ocmt
scTence, and nndoufotingly to believe, that, whtn tbo«
hiiarest the words that proceed ont of tbe month- of
Christy thou hearest the Father speaking unto thee froili
heSaven. And, if we could believe, this truly and' fum
tMir heart, we should not make so light of them aa we
do. For that great multitude of the learned^ together
%ith their disciples, who boast much of the Wordi
trifle with it as thou^ it contained only the words of
i^ome hackneyed author. Let us however devote our*
sdves to it with all humiUty, praise, and thankfulneaa,
as our greatest and best treasure.
And what is there in all things human end divine
i<^ch any one should desire with more ardent wishaiy
than once to hear God himself speaking ? Nor is thene
aby one who would not willingly go as far ea tbd
notthem pole smd the frozen ocean, if he cotdd gain the
M)jeict of such a wish. Here then is given to thee the
sureist testimony, liiat he who hears the Word of Christ,
fa^i^th the Wtrd of him who made the heaven ^ai^
the earth by his Word, and who still governa apdL
t|^)]^ds the same by the finger of his power — heareth
that Word, wherein God the Father opens and laiBxi*
fests his mind and will, and w^ereiti he oftfers^ tod firc^
tiiystows iill ^gritce attd'go^nesa, itnd idi the^tveteuiils of
9^
his lovrng-kindaess ; ifi a word^ whereia aU our Baln^
C)W end blessedness consists, wherein all our heipf coin,-
wlatioii; safety, and victory in all necessities and temn;-
tations are placed ; for, to that Word, heaven and earlj^
and the devil and all creatures must give way.
Behold this same thing is here testified concemii^
the mouths and preaching of the apostles, ^^ As them
saotest me into the world, even so I have sent then^
lliat is^ as they have heard me^ so also are they to be
heard hy all mv future /disciples. This is the same also,
as that he said unto them in another place, *^ He that
heareth you heareth me." Therefore, we are to ta^
diligent heed that we hearken unto the mouths of Petc^
and of Paul, and of all others who have this testimony;:
and we are to be as fully persuaded in our con^cieiKiffs
concerning them, and are to pay as much deference |p
them, as if we were hearing all the angels, yea, Oq^
himself, speaking from heaven with his own mou|^.
Iliis is in truth to honour fishermen, and sin^ple oi^es pf
the lai^yy hi^y and worthily with the dignity of doctors ;
or ratitfx, to make them priests and bishops with the
divine authority itself; which honour never was con-
ferred upcm any of the learned, wise, or holy c^es upon
aaith.
- fiy these words therefore, we are to stop the moutljs
of certain vain talkers and blasphemers, wh% pra^
against us, that we teach that human doctrines und fff^-
cepts are not to be received. ' What ! (say they) were
not Peter and Paul men?' 3ehpld here the g^t
wisdom at these ^s^e& ; they thus boasti^gly prate, |i^
li^Qi^ they had effec^taally caught, and vanquished us %
reasoning thus—St. Paul was a mux : the Pope also is
a man. Paul was a saint: therefore, the Pope is the
greatest of saiats. Andy if the Pope is not to i^
received and heard : then> neither is Paul to be jeceivad
ifmd beard* t
jo this pbjpotipn, make thou this answer :---My
good /r^^i (say thoii) ]Let the Pope pro44ce a te:||^t
4il.;wiik^ the authodty ^ teachii?^ 4s confejxe^ o^ ihuVi
m 'ibMr t^t confefflf ^th^ author^y pn d^ ^postle^r aijfd
96-
Alien we will'hetrr him. Christ saith, tlAi his ttpostlei and
f^chers shall teach and live, as he himself taught and
Kviea! Now then, if Paul had taught any thing more or
less than what Christ used to teach, that would n6
longer be the doctrine of the apostle^ but of the man.
Paul was indeed a man bom at Tarsus, but when he
assumes this title, " Paul a servant and an apostle of
Jesus Christ," then thou no longer hearest the mere
man, but the mouth and tongue of God and of the
Lord Christ, who has put his Word into the Apostle's
thouth. For that alone is called human doctrine, which
ahy one invents and frames himself, and brings forth :
even as that is called human power, wisdom, and per-
formance, which is peculiar to man, and proceeds from
his own powers, but not that which God works in him
above and beyond nature. — When Peter raises the dead,
or speaks wiui divers tongues, you cannot by any means
draw therefrom this conclusion — Peter raises the dead :
therefore, to raise the dead is a human work. The ass
of the prophet Balaam even spoke with a human voice.
Biit^ who would be such an idiot or madman as to say,
that, therefore, to speak with a human voice, are the
words, the works, and in the power of an ass ?
Wherefore, we also say, that the apostles were men,
but did not speak as men. For to be a man is one
thing,«but to speak by the command and in the power
and wisdom of Gpd, is another. We wish to hear men,
but not speaking as men in their own spirit, and accord-
ing to their own will, opinion, and understanding. For
the matter, as the Apostle Peter teaches, 1 Epist. iv. is
thus, ^^ If any man speak, let him speak as the oracles
of God; if any man minister, let him do it as of the
ability that God giveth," Hence, he has here confined
the apostles within certain bounds, that they «h6uld
speak nothing but what Christ spoke and commanded
them to teach. Wherefore, it matters not at all how
great a saint you are, as though you were to be heard,
or more credit were due to yoii, or your Word were to
'be Hie more esteemed, or to be considered of moi* iirt-
portance, oh that account.-^ We will not he^ what St.
]
97
Pkul* ^fhfe, btit VHat " Pdul the servant and apostle of
Jesofi- Christ," saith. Ido not ask in how great sanctity
of life you shinCy but what you teach, and from whoni
Vou received the command to teach, — that is what I
consider is to be looked at.
Wherefore, let but the Pope and his bishops, (as
we have said,) receive and exercise such an office of
teaching as the apostles did, (to whose place and office'
they boast of having succeeded,) and we will receive and
honour them with aJI reverence, will hear them, and bei^r
them on our hands, and honour them as the Galatians
did Paul, who would immediately and willingly, if he
had wished it, have carried him in triumph in their hands.
Bat, they are afraid lest that should come upon them
in the world which Christ here intimates, and which
happened unto himself, and which falls to the lot of us
all who teach the Word of God. — They fear lest they
should lose their dominion, and suffer the loss of all
their worldly possessions, and be prevented from being
equal to the princes and potentates of the world in
power and pride, and lest they should be hated by the
world, and should meet contempt, ingratitude, ignominy,
persecution, and all bitterness : and this they cannot be
persuaded to do: therefore, they willingly keep free
from this odious province of teaching the Gospel.
And for their sakes I sanctify myself
This also he adds, that he might again strike at hypo-
crites and pretenders to holiness, who seek their sanc-
tification from themselves, procured by their own works,
religion, orders, &c. Christ, however, by these words
plainly shews, from whence our true sanctification flows,
and how and in what manner it is prepared, and how
we are to attain unto it. For, after he had prayed that
die Father would sanctify them through the Word, by
which also others were to be brought- under grace, some
one may perhaps ask, what kind of a sanctitication this
18, -and by whom it is procured and prepared. Or,
what Word that is which offers and brings unto us
-skncfificataon. It certainly cannot be the ten command-
9%
inent3 : though tbey are the Word of God, «od ^loe^
they had before : yet, though they are holy, they caaoot
give that sanctification of which we are nere speaking,
^hich makes us saints before God : nor can we by our
own powers, fulfil what they require of us : nor can they
purify the heart even when those eternal works are per-
formed : which may be performed by hypocrites, and
the most abandoned of characters.
To the inquiry, Christ answer3 — that it is the
preaching of the Word by which we are sanctified.
" For their sakes I sanctify myself." Here you hay«
not the least mention whatever of our own works and
merits^ but only of the work and firee gift of Christ,
which can be comprehended by ncMie other means than
by faith.
Christ here uses that term " sanctified " out of thf
Old Testament, which Moses sometimes uses with re^-
ference to his manner of worship, when he calls all the
sacrifices offered up for the people, " sanctified." And by
the use of this term he would shew, that all those sacri-
ficesj together with all the worship of God under the Old
Testament, are abolished and done away with, as bein^
unavoidable to sanctify any one before God. What he
wcHild say is this— Under Moses they were said to be
sanctifiecf, who brought their sacrifices, and sacrificed
oxen, or sheep, or wheat, or flour, or wine, or brought
any other things of the same kind. Which, when the
priest took them into his hand, were no longer common
things, but were said to be offered to the Lord and
sanctified. And thus, creatures offered for the children
of Israel were said to be sanctified, and they also were
sanctified by them. But this was only an external sanc^
tification. But my Christians (saith Christ) have need
of another sacrifice whereby they might be sanctified
truly : and this shall be done by my sanctifying myself
for them.
These words therefore, '* And for their sakes I smt^-
tify myself,** are not to be understpod as si^ifyiijg, thjEft
Cnristhad oee<^ tP be sanctified, as 4>ae ilw^'j^w j^gt
^anclified before ; for he wa& hjo^y fiom tbp wpmlb pi
St9
k« mother^ ii;^ tike Evaogelist Luke, ctif p. i. tes^tifiet,
*' Ttmt hpfy dmg which shall be bom of thee^ slialt be
^led tbe Son of Goc)/' But to ''sanctify/* in this
place, signifies to discharge and perform the ofiice of
priest. I will once say mass, (as our priests say when
speaking of the offertory mass,) I will offer a holy sa-
crifke and perform the office of priest. And what shall
that be? I will "sanctify myself:" that is, I myself
will be the oflfering, and the victim ; and therefore, I
shall myself be the priest also. These words, therefore,
signify in our language of the present day, I sacrifice
myself as a holy sacrifice ; and that, for them ! For he
did not need it for himself, being in liimself holy, and
only becoming a priest that he might sanctity us.
Upon this passage much might be said, for it is a
most beautiful and rich text, and embraces many testis
monies and passages of the prophets; wliich, if we
should enter upon a Aili exposition of them, would em-
ploy us more than a whole year. We would however
just teach as we go on, what Christ has done for us,
that we may know that this text has respect thereunto,
and embraces the whole of it. The sum of the whole
then is this — that Christ .is our priest, who intercedes
for us and offers himself upon the cross unto God tlur
Father, that, by this his sacrifice and death, we might
be reconciled unto God and sanctified. And this is our
grand article of faith, the fountain of all our conso^
latioQ, and all our treasure : which we Christians ou^
all to know. And Christ thought proper to make men-
tion of this. For, as he was speaking of the Word, and
of the truth by which we cure sanctified, he could not re-
frain from shewing what that was whereby we attain
unto sanctification : namely, he shews us himself, ^b
having merited and procur^ sanctification for us, and
freely given it unto us. And he that embraces and be^
lieves this Word,-=-he is truly and perfectly ^nctified I
TTiat they also might be sanctified through ike tritth.
. Behold : how^oquei^ aqd; clea4y be speu^s coDn
iMmiiig fieal sawtifieatiQa,^ for the purpose of itistrnctii^
100
Qft^ ill order that we mi^t take heed tibat we eir
from the trae sanctificatibn ; and moredver, diaif'
might take care, that we teach no other sanctifies
than his, nor think of seeking sanctification in any 6^
way. For he well knew how laborious a stru^le
would be, and how many temptations would attend it
how it is engendered in us, (even in us who are Cb^
tians,) to seek after something in ourselves, or some
that we are to do, in order to become sanctified ;
that no one would think, that all he had to do, was 6
believe simply and only in the Word, and thereby ob-
tain the sanctification of Christ. And therefore it ^
that he repeats with so much care the words " throuoh
THE TRUTH," and opposes that to all the false and de^
ceiving confidence that is placed in human and natural
sanctification. — My sanctification (saith he) causes thcffi
to be sanctified in truth. Then, if this be true, tfaw
mayest easily conclude, that all other things and meaaifl^
thereby we impiously pretend to become sanctifiajl
before God, are to be accounted vain and damnable.
For these two things cannot stand together — that the
blooci of Christ should sanctify — and that our profes*
sions and works should procure sanctification : even if
they should be the lives and works of all the orders of
monks, of all the holy fathers, Francis, Bernard, Jerom,
and even of John the Baptist himself; which, althou^
they are great works, become profane and damnable if
we tack to them the opinion and presumptive idea of
sanctification, to the degrading and blaspheming of the
blood and death of Christ.
Biit on the other hand, where there is a right faith,
which believes, that the sanctification of Christ alone
avails before God, and becomes our sanctification,
that faith sanctifies all our works : they are not sanctified
from any respect to our own merit, but for that faith's
sake from which they flowed : without which, no works,
no life, can please God. And hence, if any one should
ask what state or life is the most holy upon earth, thba
mayest in a moment judge and answer, — the cpminon
state of all Christians : that is, of those who believe 'that
101
Christ alone is our sanctification I And it is from this
tree and root of sanctification, (as we have said,) that all
things that are in us, and all our life and works and
exercises are accounted holy, — even because the person
is holy.
And this also you may see from this text, which is
not to be concealed, — how we have hitherto been de-
ceived by those preachers of dreams, who never said
one word to us about this holiness and sanctification,
nor ever made mention of one saint, excepting the dead
who are now in heaven ; whereas, the whole scripture,
whenever it speaks of saints, speaks of living saints;
and the reason is, because it has nothing to do with the
saints that are dead and buried, and that cannot hear the
Word ; and therefore, it honours them with the appel-
lation of scuntspwho hear and receive the Word, though
they be^ yet in flesh and blood. And hence, we also with
Christ are to call and account them saints, who have his
Word, and who hold it fast and confess it, and espe-
cially in the midst of temptations and persecutions, even
though they be poor miserable weak creatures^ and
carry ivith mem no conspicuous show of holiness. For
we cannot see it painted on the man's forehead who is a
real saint and who is not. This however we know, that
where the Word is and produces fruits, and where every
kind of bitterness and affliction is endured for its sake,
there must be saints.
But to this our hypocrites with their feigned humility
say, ^ In the name of God, what art thou talking about !
On, God forbid such a thing ! How can any man be so
proud as to bear to hear himself called a saint ! For we
are nothing but miserable sinners.' To such I thus
reply : All such sayings as these proceed from the old
opinion : by which, as soon as ever any mention is
made of holiness or saintship, we immediately think
. about some great and wonderful works, and look at the
saints in heaven, as though they had attained unto theijc
holiness by. their -own merits. — We however say, that
.ihejbrae and real saints, of Christ tnugt be great fmxi^t^
and must remain such saints as would not be ashaiUM
lOS
to pray and say, * Our Father which art Uk heaven;
h^lloived be thy name/ &c. By which words, we' &iti^
fe98 that the name of God is now not sanctified in tts ii
it ought to be ; that the affairs of his kingdom do not gi
on so prosperously as they ought ; and that his wiH is no!
done. And yet they are said to be " saints : *' not however
because they are pure and free from sin, or because they
are become saints by their works, but rather, because
they themselves, together with their works, are all sin,
but are made saints by a sanctification not their own :
namely, by that of our Lord Jesus Christ, Vrhich is
freely given unto them through faith, and thus becom^i
their sanctification. And this sanctification is of that
virtue and efficacy, that it covers and blots ont all the
defects and sins that remain in the flesh and blood.
Even as I have said before, that the kingdom of Christ
consists of nothing else but free remission and pardon;
as having to do with none but sinners ; and that it bl^
out and covers all sin, and purifies our life as Wmg A
we have it upon earth.
Neither pray I for these alone, but for them ako
which shall believe on me through their word.
• We ought to write this text in letters of gold, betausfe
it belongs so particularly unto us; for all those things
which were said before, seemed to sound as if they b^
longed to the apostles only : though Christ does m*
obscurely declare, that his words have a more extensive
reference, where he says, " As thou hast sent tne int6
the world, even so have I also sent them infto thfe
world," &c. And here, lest any trembling conscieiiMife
should be thrown into doubt, and say, * Christ I ktt&k
prayed for the apostles, and the Jews tS whom tlw^
•were sent, but what is to become of me ?' Christ h&rb
meets this objection, making mention of embmciftjg *
gentiles also; nay, he embraces in thii^ his jprayer all
Christianity, even unto the last day; — that its* {M#^
-teay ' extend every where wherever the! word ^ • *the
«|k>6flds 'i&hmiM ^onve, and whe^evtii^ it shottic^ 6b;>^
MiV^d byfikith, rnvt^cicedr j^rsbA bdilg'^^^eludlM; )fm^
103
«
iKis is our hope, our confideDce, and diur greatest trea-
sure; nor is there in ail the scripture a greater testi-
toony in favour of us gentiles, than the present text
Thiis text is moreover diligently to be marked, for
the manner in which Christ has tnerein extolled and
praised the preaching of the apostles, by which it is that
we are brought unto him, and by which we believe in
him. For, contrary to this fundamental point, certain
firothy praters teach us to make light of, and set at
noa^t, the Word ; asserting that the Spirit ought to do
all thmgs, that external things and signs and the voice
of the preaching profit nothing unto faith in the heart,
and that the internal man must have an internal Word.
Before such madmen as these, set thou this text in
tetters an inch long, — " Who shall believe in m^
thrbuj^ then: Mf ord ; and ask them, whether believing
be a work of the internal or the external man ? or, whe-
dier the apostles preached an external or an internal
Word ? And here, they surely will never deny, that
these words, " Who shall believe," (which is a work of
the b^art and of the internal man,) and, '^ through their
word,** are to be joined together. For he is called the
btemal man, who believeth, and has all his heart's con-
fidence and hope fixed in God alone ; and he the exter-
aal man, who eats, drinks, sees, hears, walks, stands,
labours, uses these and those motions, and is in all
things connected with the works of the body. But;
faith is no work of the body, either of the ears, the eyes,
the hands, the feet, nor any other member, but of the in-;
temal recess of the heart. — Therefore, when Christ says
that they shall believe, that is, that they shall become
internal or spiritual men, through the word of the
apostles ; it incontrovertibly follows, that this word has
not respect unto the outward man, but profits the inter-
nal man. Hence, their vainly prating, that the external
word or preaching is useless and of no avail, but unto
Ac external testimony or the confession of the exterhd
nam; Is ia nothing iBLt ail.
A|!d,tf'thlSy;6l4e(lt---*T^^^ the external word is df ^^
tftdd^Htffify, waaU Who tiear It ought necessarily, tb
104
I
beciome believers and be saved. — I answer : They here
(blessed be God !) half give roe up the point ; for. they
cannot deny that some believe. And this is the opinion
I hold ; ajid I say,' that, although all do not believe, yet,
there are many believers. Christ himself does not say
that all shall believe. But yet, it does not follow there-
from that none shall believe. Why then do they talk and
conclude thus — All do not believe: therefore, faith
does not come by the Word. In this manner I also may
turn syllogist, and may say — All men are npt obedient
unto rulers, magistrates, and parents : therefore, it evi-
dently follows, that no rulers, magistrates, or parents are
necessary, and that the command of God concerning
these matters is frivolous and superfluous.
Therefore, reversing the whole matter, and turning
the argument the other wayj we say, — We know, that
some who hear the Word believe, which can be proved
and made evident from many testimonies and examples
of the scripture. '^Therefore we thus conclude— the Word
is necessary and profitable, not to the ears only, but to
the heart and to the inward main. And, if some who
hear the Word do not believe, this takes no authority,^
value, or power from the Word ; but it neverthele$»-
still remains true, that the Word is the medium through
which faith is communicated to the mind. — But, away
with such madmen, for they are not worthy that their
mad dreams should be brought forward in the exposi-
tion of this most beautiful text, in order to be refuted.
Come then, let us lay up this scripture in the inmost re-
eesses of our hearts for our greatest consolation, and let
us see to what end it is that Christ prays for us, and
what' blessing his prayer is to procure us.
That they all may be one.
These words we have handled and explained above
— what it is to be, one or one things and what it effects
for us,— namely, that in this word '*one" arq placed
and comprehended all our defence, and our redemption
itpm sin, death, and the world, and from the pQwer of
the ^yil For he that believeth thr9u^ the .T^ojncl; ^{f
105
the apostles — to him are given the grace and virtue of
this prayer. He, together with all Christians, forms the
body of Christ : so that, whatever grief or whatever
good happens unto him as a member of the body, the
same grief or good happens unto the whole body : nor
does this or that ^int only, but all the prophets, martyrs,
i^postles, and all Christians in the world together, and
those who are with God, suffer with him, conquer with
him, fight for him, and help, defend, and uphold him :
and in so near a relation do diey stand to him, that they
bear all his defects, sufferings, and adversities, and he,
on the other hand, participates in all their benefits, con-
solations, and joys.
And what greater blessing can come upon any one,
than to be brought into this communion and fraternity,
and to be made a member of this body, which is called
Christianity r Which is a body of that nature, that God
has united to it himself, with all his infinite blessings. It
is an high, all-powerful mistress and queen of heaven
and earth ; at whose feet, the world, the devil, death,
and hell, must fall prostrate, as soon as the Word is
spoken. And, who can hurt the man that has this con-
fidence,"and that knows, that when he suffers the least
grief, all heaven and earth, with all the saints and angels,
cry out against his oppressors. And, if he be assaulted
by sin wishing to terrify, gnaw, and -press upon his
tonsdenoe and to threaten him with death and hell,
God immediately, with all the assembly of the elect,
says, Neither shalt thou, O siri, gnaw him ; nor shalt
&0U, O death, destroy him ; nor thou, O hell, swallow
him up !-^But to arrive at this, there must be faith ; for
to our natural eyes, and to this world's reason, things
appear far odierwise, and the directly contrary is , sen-
sibly ielt.
As thou, Father J art in me, and I in thee, that they
also may be one in us.
In these words he touches again upon that sublime,
ai^hipi his divinity^ which we have treated on at some
t^^g^ before. He presents to us himself and the Father
VOL. II. I
1
106
ists an example and a similitude^ that he might therel^
declare unto us that unity wherein he desires us to be
united. ^ I and thou (saith he) are one, in the same
divine essence and majesty.' According to this example,
we ought also to be one among ourselves ; and so, that the
unity between us should be "one;" that is, that thou
&nd I should be incorporated. And, in a word, that all
should be one, and one sotely, in us ; and that we should
be so one body, that all may have whatever thou and I
possess. Whereby also we are made partakers of ths
divine nature, as Peter saith, S Epist. i. — And althou^
the Father and Christ are one in the divine essence m
a more sublime way that cannot b^ comprehend^,
yet, we have this blessing, that we enjoy the beniefits
of it.
Moreover, these words are also spoken for our cOQr
solation and stay agaihst the world and the devil, ^(tf
although he should attack any one weak member of tb^
Christian body, and think he had devoured them ; oi^
although he should make an assault on all Chri^tianitji^
together, and should wish to despise it, and say, Wb^
is Christianity to me, it is nothing but flesh and
blood ,' yet, he is compelled to hear and feel, that hehiiB
not attacked us only but Christ himself, and not Chrhl
only, but the Father also ; that is, the omnipotent and
eternal Majesty, before which he trembles and falls.
Here then, behold, we are so united, that he who
touches one of us, touches heaven and earth and all the
divine creation. And, to sum up the whole in a few ^
words, thou canst hold no Christian in contempt, offis ^
an insult to none, persecute none, injure none, and, oi |^
the contrary, thou canst honour none, do a kindness to
non^, without doing it to God himself. HeiK:e, Chriit
himself in his majesty and glory will rise up in the iMt
day, and pronounce this his sentence both, upon the just
imd upon the unjust, " Insomuch as ye did it unto the ^
least of these my brethren, ye did it unto me." For God ?•
has given all things unto Uiis his Christ, and Christ has |
given them all to his spouse. Unto him every Christivit^
deaves^ like a limb, aiid all is ccmoected togiejtber ais ^ '^
107
links of a chain ; out of which union, is fotmed a beau-
tiful whole, or rather, is woven a fair garland.
•
That the world may believe that thou hast sent me*
This is the fruit that follows from such an union:
namely, that the Word of Christ breaks forth, and being
spread far and Vi^ide throughout the world, is there
received as the Word of God ; in which arq contained
an almighty, divine, and invincible power, and a never-
failing fountain of all grace and blessedness. This is, as
I have said again and again, that most excellent of all
knowledge, which is so deeply hidden and so rare, and
which can never bfe folly learnt ; and therefore it is, that
Christ makes motion of hardly aay thing else, and re-
peats it in sdmost every word he speaks; for it never
etftered into the mind and heart of any man, that he
diould go entirely out of himself, and account all his
own things naught that he either knows or can do, and
should creep into the righteousness, sanctification, and
wisdi^ih of Christ, as contained iiiv and fnad|3 known by,
Ad Weak preaching of his Word,
And, this I afiirm in truth, and declare, yea, by the
telvation of my own soul, — that there are in this day
very few preachers and writers indeed, of all that I hav6
ever heard or known, (and they consider themselves to
be the bestj) who truly understa:nd any thing of this
iHatter. And although they do sometimes guess at
iKmiediing of it, or get hold of here and there an idea by
conjectare, yet tliiey speak of it as though they had heard
mA were talking of dreams. They know indeed how
to lash and cut to pieces with abuse the Pbpe and the
ttMks, aild their priests, but they know nothing by
€!ltM^etice of those futtdamental grounds upon whicn
|)dpery is to be subverted, and all its erroneous doctrines
lefoted. Wherefore, I feel it my duty to admoMsh the
iiDre diligentiy, that we studiously learn and throughly
iWSi^ these words and the whole of this chapter- F015
I know not, that the sum of the whole Christian doctrine
iV';80 coptoosly and fully handled, and asserted in such
pikiMffiA words, in any other place,-^namely, ^ that we
-I 2
t
108
have all things in Christ that we have need of, and have
nothing in ourselves or in any other man, but all in
Christ only. The words themselves indeed are common
and simple : and this is the reason that the wise so neg-
ligently pass over and despise them, as though they were
such as boys would tread under their feet. And there-
fore, being carried away elsewhere by their dreams and
cogitations, they fill every corner of the world with their
futile commentaries.
And the glory which thou gavest me, 8gc.
Behold, what a length of time he dwells upon this
same thing, and how much he desires jus and persuades us
to esteem it as the greatest and most necessary doctrine,
which is the most full of consolation of all that are
delivered to us. ' I have given them (saith he) my glory^:'
that is, a thing great and magnificent, exceedmg all
majesty and honour, and precious, not for the abundan,ce
of its riches and the profusion of its treasures only, but to
be truly and sacredly praised and extolled : for the scrip-
tures call " glory," not that celebrated fame and mag-
nificent appearance and splendour only, but those things
which are worthy of great praise and to be most highly
prized.
But what is that glory which Christ has, and gives ?
Even that of which he spoke just before, " that they all
may be one, as the Father and I are one." This is that
excellent and precious treasure and fountain, and so,
that inexhaustible mine of all the divine benefits, life, ;
consolation, and blessedness, if the man do but believe. ^
This faith, however, is not an idle empty cogitation, but.|
a living, serious, consolatory, and undoubting confidence
in the heart of the man, that he shall obtain this glory
whereby we are made one with Christ, and so, through
him, one with the Father also : and so one, that as Christ
cannot be divided and separated from the Father, so
much less can Christianity, or any one Christian member,
be separated from Christ.
But, whence does this glory proceed whereby we are
all made one in the Father and in Christ? It certainly.
}
109
does'ndt proceed from our own meritsj nbr is it procured
by human works and powers, but it is brought unto us/
bestowed upon us, and freely given to us, by Christ. For,
as to works, they only cause sects, and make divisions ;
wherein, one pursues this work and another that ; even
as, in an external life and community, there must be
various offices and conditions, each one doing his own
work. But, by the Word we are all made one in one*
faith: and by that faith we become one spiritual body,
although the works of each member be not the same.
Even as, in our natural body, there are many and dis-
tinctly different operations, each member performing its
own function, and no one member exercising the func-
tion of ,.another ; and yet, all the members are united in
one, and in one mutual participation of all good. For
the weakest and most infirm member is equally of the
same flesh and blood, and enjoys the same health and
life, as the strongest and most noble member. And yet,
the operation of each separate member tends mutually
to serve all the other members, and the whole body ; and
one member always helps another. And so also it is
here : faith collects and concentrates all the works and
makes them one. All the hearts therefore hang on
Christ and the Father by faith, and all things that they
do or hope for, flow from this faith.
That they be made perfect in one.
Here again he melodiously harps upon the same ,
string: in which he seems so to delight, as though he
knew not what else to speak of: and yet the words seem
to sound so childishly to the judgment of reason, that,\
(to say without fear what I have so often said before,) I
never read any book where the words were so simple,-
and yet contained, in that plainness and simplicity,
matter so important and unspeakable. It*is not enough,
(saith he,) that they be one, but they must be " made
perfect in one." As though he had said, I have some
Christians who must all be made and become one; but
there is a deficiency, arising from many of them being
yet weak. The unity of essence is indeed effected, but it
(Stands only in faith ; and as mudi as there h of faith, so
much is there of perfection — * Therefore he prays the
Father, that they may be made perfect, may grow more
strong in their begun faith, and may be made one per-
fectly in Christ. In the same manner Paul also speaks,
Gol. ii. *' Ye are complete in him :" that is, ye have an
overflowing abundance in Christ, nor have ye need to
seek any thing more elsewhere.
Hence, he that hath Christ is said to be perfect : that
is, he has a full and perfect treasure of all the blessings
that the mind can think worth craving or desiring : which
are, eternal life, righteousness, wisdom, and all divine
blessings : nor does such a man want any thing, but a
taking heed to persevere in holding fast these things
unto the end. The treasure is present with us, atod
collected together into one place ; but the vessel is weak;
- for which cause, we cannot hold it fast so perfectly as
we ought ; for we carry, as Paul saith, 2 Cor. iv. " This
treasure in earthen vessels." On that account, therefore,
we are to labour daily in unceasing prayer, continaal
preaching, and much admonition, and to fight agtiihsk
all opposition atid temptations, that we lose n6t i^ grlBat
and precious a treasure, nor give the devil an occasion (A
opportunity of plucking it out of our hands, (which is
what he is ever aiming at with all his powers ;) but that
we take the more earnest heed to guard and hold it fast,
and shun no peril for such a treasure's sake.
And that the world may know that thou hast sent me.
There are two things that he especially dwells on in
this chapter. The one, that we who have come to the
faith by the preaching of the slpostles, and those who
sh^l be brought to the same faith daily, should by that
faith become " one*" The Other, that by this unity, it
might become known to the world, that Christ was s^t
by the Father, and that we are loved by him. For in
these two things, namely, the Word and faith, stand the
whole matter : and be that loses these, Ibses all : nor is
•there any counsel or help remaining for him, nor any
coi^^plation :' no n^ral probity can a^vai) him any thing:
Ill
•tt'woriBS, and dl l^ liowever blflmelessly sprat, an
vain : aH umty is taken away, Christ is lost, and neithdi
the knowledge of the Word nor of the Father can h6
attained unto. And, in a word, the light is gone, and the
way cannot be found by reason of darkness, but we are
carried away into by-paths, while the devil purees us at
his pleasure; for this I have sufficiently experienced
myself, and that to my own sorrow.
And hast loved them as thou hast loved me.
Thi^ is what ought to flow from the knowledge of
the Father and of the Word — that our hearts may, with
gladness and without a doubt, be enabled to say, that we
are the children of God and have a propitious Father.
For it is the peculiar office of Christ, to knake us fully
assured by his Word, that we may promise to ourselves
all the love and grace of God ; even that love wherewith
he loved Christ his only begotten Son from the foundation
of the world ; so that^ it may be called the love in Christ,
and through Christ ; and, in a word, that inestimable and
eternal love, which is comprehensible by no heart of
man ! — B^old ! This is the wonderful and ineffable
glory which is freely givai us in Christ ; but in the Word
and faith only, until we get into the full enjoymept of it
in the life to come ; as now follows —
Father, I will that they also whom thou hast given me, S^c.
This is the last part, but of all the most consolatory,
of this prayer for all that depend on Christ ; whereby,
we are rendered certain and assured of that which we
are brought to expect — that we shall have a rest, and
sure and peaceable habitations and mansions; seeing
that here, in the world, we are exiles and live in utter
-banishment, having no certain dwdling-place. For we
have before heard, that the Christian must willingly part
with all the favour, the attentions, the applause, the
benevolence, and the protection of men, and all the ease
and quiet of this life, and be prepared to receive the
darts of the devil, to be every hour in peril of his life,
and every hour expecting death.^^-Now, death k a most
lis
awful and terrible thing, especially where the man has
it continually before his eyes, not knowing what step to
taJke next, nor where to pass the night. Therefore^
Christ performs the ofiice of a faithful and kind Saviour,
and has a care over us in providing for us a place of
rest and safety ; saying, that we shall be and shall live
with him, and shall enjoy the same happiness and
blessedness which he himself has with the Father*
What he would say is this — Be of good cheer ; * be
not troubled abojit where ye are to abide, or to what
place ye are to go. Let the devil and the world roar
and rage against you, by destroying you, by burning
you, and by exterminating you from oft* the face of the
earth. There is one who holds a most watchfiil care
over you, that ye may arrive in safety in the place tliat
ye desire; where ye shall be safe and secure from the
world and all devils, and shall live in the most perfect
rest and tranquillity ! ' — And where is that place ? and
what is its name ? — " Where I am," saith he : that is,
in the arms and bosom of the Father : to which place,
all the angels shall be ready to convey us. The place
indeed has no certain name, nor does it permit itself to
be pointed out by the finger, or even to be described,
but it is to be conceived of from the Word by faith !
This scripture therefore, we ought to use as a sup- , \
port and pillow for our souls; and, securely resting \
thereon, to depart with joy when the wished-for moment
shall arrive, wherein we are to be delivered from sin
and every evil, and moreover from the tyranny of the
world and the power of the devil, and to be taken away
into eternal rest ! . ^
But it has already been more than once shewn,
whom Christ means by these words, " whom thou hast
given me;" namely us, (to whom they administer
the greatest consolation,) Mho hold fast his Word, and
especially when the storms of temptations increase, and
when the world tries us and loads us with shame for the
Word's sake, and spoils us of all our goods: for then,
we ought boldly to take to ourselves these promises, and .
not to have the least doubt that Christ will receive us
lis
iilt0..hi8 ^oiy, ahboqgh we be still 8iiuier3» filled with
wmxh weakness, and covered with many defects. For
these words are spoken to us who are upon earth, and
now live in flesh and blood, and not to the angels who
are in heaven, nor to the saints who are dead and
buried.
But this word, " I will^" is to be especially con-
sidered ; for he uses an authority with the Father, as
one who was unwilling to be refused ; in order that, the
promise might be the more sure, as being of one who .
could not lie. And why is this ? that he might awaken
and stir up us who are slothful and slow of heart to
believe, that we might not fall into any hesitation or
doubt, but might be as certain of these things, as though
we saw them plainly before our eyes.
That they may behold my glory which thou hast
given me.
My Christians shall be brought to that state of
felicity, that they shall not only be where I am, but
shall be brought into an open vision of my glory : con-
cerning which, he thus spoke before in other words,
'* The glory which thou gavest me I have given them."
For here upon earth we know that glory by faith only,
and do not see it, " but (as Paul saith, 1 Cor. xiii.)
through a glass darkly : " namely, as far as we hear it
taught in Ae ministry, and embrace it in our minds : —
that Christ arose from the dead, that he ascended into
heaven, and sits in the majesty and glory of the Father,
and is the one Almighty Lord of all creatures. But of
these things our knowledge is still obscure, like the sun
when overcast by a cloud. For the greatness of this
glory, it never entered into the heart of man to conceive,
nor can it be comprehended by the human mind ; even
as Christ himself shews, that it is quite the contrary
with us. But, in the life to come, another light will
shine ; where we shall no more believe, nor preach, nor
attend to hearing the Word, but shall be in the pre-
sence of Christ, and shall see him openly before us, and
be filled thereby with' joy and pleasure unspeakable !
114
u
This is that consolation unheard of and nnuttefabk;
in which, if any one truly believes, he will not omA }i
want the honours of this frail life, nor the dignities, tbe
riches, or the kingdoms of the whole world ; hut will^
with a willing mind, set at nought the whole of it
together. What benefit then can the world confer upon
us, either by its honours which will be lost, or its life
which will be taken away ? excepting that, it may be to
us an occasion of our coming the earlier unto Christ,
and the sooner unto the vision of his glory ; in compa-
rison with which, all the riches and magnificence of die
world are mere filth. But, the matter is, we are so
frigid and slow of heart to believe : whence it comes to
pass, that we feel not the consolation, the power, and
the virtue of these words.
Moreover, the magnitude of this glory, (as we have
already observed,) is greater than can be embraced by
the confined conceptions of the human heart. For it is .
far above all sense, and far exceeds all human intellect,
-^that we poor miserable creatures are to be brought
to that place, wljere we shall for ever behold before oar
eyes so great and so unknown a majesty of the divine
glory: and moreover, that my body and thine, which
must rot under the earth and be eaten by the woraas,
shall, by the power of this glory, be made to shine, fai^
yedk far brighter than the sun and the stars. For all
these things will the vision of this glory bring with it|
and also all those glorious things which we shall enjoy
throughout an eternal life and blessedness : which things,
no man can conceive in thought^ nor find eloquence to
express !
For thou lovedst me before the fomidation of the
toorld.
They shall see this glory, that they may know that
I am the Son ; not as sent into the world, and born of a
virgin, but as thine only Son whom thou hast loved
from the foundation of the world : that is, that I am
equally with thee, the one God, and begotten from
everlasting. For God could not love him more, than
115
hg giving him Hn equal and eteraal divinity. All th^
things are now preached and believed, but" they are still
seen throu^ a glass darkly, and do not shine forth in
all their splendour. Therefore, they are diligently to be
declared and set forth by the Word, (as Christ himself
had hitherto done,) until the veil be taken away, and we
behold them openly, and face to face.
O righteous Father, the world hath not known thee.
This is a very necessary appendix, and a word most
worthy of notice, wherein he turns his eyes to the world,
and with an ardent concern says, * Alas ! my most beloved
Father, with what obstinacy does the world reject all
admonition and preaching, and disdain to hear my
words ! ' But, why does he here for the first time only
begin to praise the Father, by addressing him in this
appellation, O righteous Father ? and does not rather
say, O kind and merciful Father ? or, as he did before,
0 holy Father? Or, what is the importance of this
matter of which he is speaking, and upon, which he
spends such words ? Who did not know this before ? —
1 answer : Christ in the same hour, in which he spoke
these words, burned in his heart, and looked back upon
the world, which would not by any means endure the
Word ; but raged the more against it, the more it was
preached. Whereas, it ought to have been willing to
#nin to the feiids of the world to obtain such a Word ; or
rather, to have sought it earnestly with bended knees;
s^d not to have despised it ungratefully, when thus
gratuitously offered ; nor to have returned its preachers
every injuiy as their reward and thereby procured unto
themselves the desert of divine indignation and eternal
punishment For they will not receive the Word when
freely offered and give thanks for it, but persecute it with
the utmost hatred, most maliciously blaspheme it, and
most insultingly lacerate it : so that Christ is compelled
to say, thou art indeed a righteous God, and doest
righteously and justly in making that distinction between
the world and those whom thou hast given me : tliat is,
\tk separating these and bringing them unto me, that
116
they may be with me where I am ; and in cuttmg away
those *as they deserve, and leaving them to rush head-
long to destruction as being such whom no counsel or
help can profit.
The same glorying we also are to have against
the world, when we offer unto them the gospel clearly
and fully ; and especially, when we have diligently per-
formed all things that pertain unto the declaring of it,
and have omitted nothing either in preaching, admonish-
ing, exhorting, loving, serving, bearing, alarming, and
threatening; and moreover, by suffering and pardon-
ing all things, and by praying for them; and, in a
word, by trying all those things which we considered to
be useful unto their conversion. — We leave I say no
stone unturned, we spare no pains and labour, we pay
no regard to expenses or perils, and yet have met with
no other reward than ingratitude, contempt, ignominy
and persecution of the known and confessed truth.
What then can any one say, but that it is righteous, and
our desert, if God severely reward and punish such
horrible and determinate obstinacy and blasphemy, by
pestilence, war, Turkish fury, by the devil, and by
unceasing afflictions of every kind ; when all grace and
benefits are wholly lost upon us, and no goodness can
find reception. Indeed, our tempting of God and
ingratitude exceed all bounds, which he can no longer
overlook ; seeing that, he has poured forth himself with -
a full hand, (as they say,) in that his most precious
treasure which is offered unto us ; and yet he is, on that
account, utterly despised, rejected, and spit upon by
the world, and his Word indignantly trodden ^nder
foot.
Therefore, Christ here concludes and says, dearest
Father, " the world hath not known thee," nor does it
wish to know thee, even though thy gospel is preached
to them so plainly, and declared to them with that
clearness, thet they cannot turn away frpm it and deny
it to be truth. I tell and deliver to them all things that
pertain to the true knowledge of God : namely, that
nothing avails nor can avail with thee, but a sole and
U7
simple trust in thy grace and goodness as freely given ;
and moreover, that they may have all things in me. But
they will neither patiently hear me, nor my Word ; as-
serting, that what is declared by me is nothing at all.
They will Have their own only, their own wisdom,
righteousness, and works to be available, and will approve
themselves unto thee by trusting in these. Therefore,
thou doest justly, O righteous Father, in leaving them
thus hardened in their blindness to go over to their
father the devil by whole multitudes together, and never
to know or see any thing whatever, either of my glory,
my Word, or the knowledge of faith, by any view, either
in this world or in that which is to come.
But I have known theCj and these have known, 8gc.
That is, I am fully assured that I teach thy Word,
and concerning thee only as the one true God, as thou
wouldst be honoured and believed on ; and that men
may laud and praise thee for thy grace and goodness ;
which, however, the world do not receive, but impiously
condemn and deliver to the devil. My Christians, how-
ever, whom thou hast given me; receive that grace and
goodness, and know thee : namely thus — that thou hast
sent me : in which, as has been maintained throughout
the chapter, the whole knowledge of the Father consists.
And I have declared unto them thy name, Sgc,
I have given them thy Word, by which they have
become acquainted with thy name — how thou art
named, what thou art, and how thou wilt be worship-
ped and honoured. Even as we have already abun-
dantly shewn, that, to know the Father, is not only to
know, how he formed the heaven and the earth, how
he helps the good, how he punishes the wicked ; but,
that he sent his Son into the world and gave him unto us ;-
and that he has taken away death, and has procured for
us reconciliation with the Father. — This is the true name
of God, which opens to us his mind and will, and dis-
covers to us his paternal affection, and leaves none of
his thou|^ts concerning us to remain hidden. He that
IJ8
knoweth not the Father thus, knoweth not the Father
aright, nor does he know how he is to be worshipped.
For even the Heathens, the Jews, and the Turk^ believe
that there is one God, the creator of heaven and earth;
nay, they boast that they worship the only true God ;
yet they believe not, neither do they know, that the true
mind and will and good pleasure of God, is, that we
know Christ as sent by him and given for our redemp*^
tion. Yet, neither the Pope nor any of his sects can be
persuaded of this ; and hence it is, that we have un*
ceasingly to contend, war, and fight with them in sup-
port of this principal article and sum of our faith and
salvation.
But observe — Christ does not only say " I have
declared unto them thy name," but adds, " and will
declare it." That is, I will not be content with having
begun to manifest thy name, but will go on to make it
more manifest, and will urge the same unceasingly both
by the Word and by the Spirit, that my Christians may
not seek after any thing else, or any thing more great,
but may be occupied in this one thing, that thy name
may become the more illustrious^ and that they may the
more firmly retain it in their minds. And it is ip this
that the whole force of the matter rests — that we rightly
know the Father by faith ; that our hearts, being filled
with all assurance and hope, may stand before him, and
have no fear of wrath or anger. And, according to my
judgment, there is not a more difficult point to arrive at
in dl heaven and earth. Therefore, let no one fall into
the thought that it is a trifling matter, which can be at-
tained unto in a short time without any great trouble,
and may be understood as soon as heard ; which is the
way in which our unexperienced, frothy praters are
wont to talk.
That the love wherewith thou hast loved me,^ ^c.
This is that which (as I have said before) I con-
sider to be the main thing to be attained unto — that we
might know the will and heart of Ae Fftther; here, by
the Word preached unto vi.§; but h^p^ilter, in . ^e bfi
119
>me, by open vision : whereby we shall behold how
)ved us, and will love us for ever, but through his
Jesus Christ only. When we attain unto this, then
[ we be in possession of the whole treasure of our
olation and salvation. Then shall we dwell in him
he in us, so that we shall remain for ever united in
; (of which we have treated before in its order.)
f Christ our Lord preserve and confirm us in this
\ knowledge of his Father, and in the unity of faith,
I the day of his appearing in glory. To whom, with
Father and the Holy Spirit, be honour, praise and
y, for ever and ever, Amen !
T9B
CONSOLATORY
TESSERADECAD
or
Msxtin Untbtv
ffOR THX
" WEARY AND HEAVY LADEN."
- WL II,
C . ... \ft
I ^ •
t ■ •,
I'. N' •^.*
1. \ I
« r
. 1
-» 1
EPISTLE DEDICATORY.
.... ( .
Martin Luthur, to his most ki^d Sikb, thb il-
QSTRious Pringb And Lord Frederic Buke of
iXONY^ ArCHMARSHAL AND ELECTOR OF THE SaCRED
o^A'N Empire, LandgrAVb Of Thirrings^ and
ARSHAL OP MiSNIJB.
Our Lord Jesus Christ our Saviour, has left us a
•nnnaiia which speaks alike to all ChristianSi that we
ould perform offices of humanity, or, (as the scripture
nns them,) ^* labburs.6f love,'* linto all that are afflicted
d iH distress, that we should ehdeavbtir to liberate those
lo tire iu captivity, and to. serVe our neighbour in all
ose tWngs whereoy his present troubles may in some
sasure be relieved. —And our Lord Jesus Christ
eiwed i^orth in himself a most signal example of this
3 conlinand, Wfien, from his infinite love to the human
• •■■•'•■I'" •"
ce, he descended from the bosom of the Father to our
■■'-.J*' -*t" %-'*
lories and pHson, that is, to our flesh, and to this our
iserabie hfe,' and took the • punishment of our sins
xiii himSelf/that we might be saved.
\ If this signal example does not moye a man, added
• 'tiie aiithority Of the divine cotmnand,^ — if these things,
say, do not move a man to perform these works of
>ve ; such an one will deservedly hear, in the last day,
lis sentence , of the angry judge, * Depart, thou ac-
irsed, into eVferiasting fire. 'For I was sick and thou
isitedst itie not. 'But, with the deepest, ingratitude, for
ll.tiiose infinitely, benefits which I have conferred upon
fee and the whole world, thou hast not assisted thy
rethrai, J;€« lather, me Christ thy God and Saviour in
[}y brethren, J^ perform the least office of kindness/
Sirice4:h^CT0i^,'mbst H^ Prince,,! see your
tlij^e^ '^linlclng uiider a severe' disease, and so, Cnri?it
iifckin^yoA, i thtttigy it'&f &uty' to visit y^^^
»•
144
with some production of my pen. For, to say the truth,
I hear the voice of Christ odling to me in- the body and
flesh of your Highness, and saying, Behold here one
that is sick ! Fpr it is not we Christianis alone that suffer
these evils, such as diseases and others, but Qur Lord
and Saviour Christ himself, in whom we live ; as Christ
plainly testifies in the Gospel. " Inasmuch as ye have
done it unto the least of these my brethren, ye have
done ft unto me,'* Matt, xxv, 40. And, altbou^ y/^
owe this duty to. all in general who. are labouring.und^
sickpess of; body,— that we visit aod, cprnfort them, yet,
we owe it more especially to the "^ household of ikith.*
For Paul clearly distinguishes betw^n the "household*
and ?trangers,^Gal. vi. 10, as the former are joined tons
bya particular bond.
. But, 1- h;ave also other reasons for the performance
of this my duty. For I feel that I, as one of the sub-
jects of your Highness, ought to be affected with this
your Highness's sickness, together with all the rest of
your subjects, and as it were to be in pain with you as
a metnber with the head ; in whom, all our fortunes and
all out safety and happiness are placed. For we ac- . ^
knowledge that your Highness is as another Naaman ; '
and that God at this day accomplishes by you the safety
of Germany, as he did in old time that of Syria by
Naaman. Wherefore, the whole Roman Empire turns
its eyes to your Highness, and venerates and receives
yoii as d protecting father, and as the honour of the
whole Empire, and, more especially, as the safeguard
and ornament of Germany.
Nor is it our duty to comfort your Highness only as
much as lies in our power, and to sympathize with you
as brethren, in this your present calamity ; but, much
more particularly, to pray unto God for your health and
safety ; which I hope is done continually and earnestly
by the subjects of your Highness. And 1 acknowledge,
for my part, that these petitions^, are put up by me,
(that Lmay declare my gratitude by the performance of
sq important a duty), as being one whom your signal
favo'brs and merits have made, above all otl)ers, a
rs5
And as, in my low estate of ability and fortune, I
can serve you in nothing great, D. George Spaltinus,
who is one of your Highness's private co;mcil, gave me
a timely word of advice to draw up something by way
of a spiritual consolation, and send it to your Iiighness;
adding, that your Highness would gratefully receive
such an attention. Being therefore unwilling to refuse
altogether to listen to the advice of my friend, I drew
up these fourteen heads, and set them forth as it
were on a tablet, and gave them the name of Tessera-
DECAD ; that they may serve instead of the fourteen
saintSj whom our superstition has made and called
the defenders against all evil.
TTiis, however, is not a silver tablet but a spiritual
one ; designed, not to adorn the walls of the churches,
but to raise up and confirm the godly mind ; and I hope
it will be very useful to your Eughness in your present
trouble. — It consists of two parts. The former contains
seven views of eviiy by the consideration of which our
present troubles may be lightened. The* latter sets
forth seven views of good^ drai^n up for the same pur- /
pose. — May your Highness therefore favourably receive
this my service, (such as it is), and so profit by it, that,
after an attentive reading and consideration of the views
set forth, you may find some small part of it to suit
your case. — I commend myself to your Highness with
all submission.
Your subject,
Martin Luther.
CONSOLAtlOKS
FOB THK
« WEARY AND HEAVY LADEN.
J9
INTRODUCTION.
The Apostle Paul, Rom. xv., when about to set forth
be consolations of Christians^ . says, " Brethren, what-
oever things were written aforetime, were written for
ur learning ; that we, through patience and comfort of
ie scriptures might have hope/' Wherein, hie plainly
bpws, that our consolations are to be derived from the
oly scriptures. »
The holy ^riptures administer consplatloh in a two-]
>ld way, by setting before us two views of tl^ngs, that
\, of evil and of good^ tempered together with a most
rholesoine intermmdingr as the wise Preacher saith,;
' In the day of evil oe mindful of the good, and in the
ay of good be mindful of the evil." — For the Holy
Ipirit knows^ that every thing is such and so great to a
nan, as it appears to be in his opinion ; and that, that
^hich he considers to be trifling and a thing of noa^t
ittle affects him, either with love when it comes, or
rith grief when it is taken away. Therefore, the ^^eat
lesign of the Holy Spirit, is, to call men ttway from the
>pinion and sense of things. And, as this cdling away
s more especially wrought by the Word ; by wttich, the
)pinion is drawn off from that which now affects, to
hat which . is either not present or does not now affect j
it is in all things right, that we should have no consok'-
tion but by the scriptures ; which, ip the day of 1^1, call
us away to contemplate the good that is either present or
to come ; and, in the day of good, to contemplate the evil.
But, that we thay the better understand these two
tiEws, Of 9iG^HT9, we will givc to EACH fts jierts,
126
smkhig them seven* The first view shall contain p
the EVILS which WQ m^y be t<^templa|ing — ^I. Within V}
us— II. Before us--lit 'Behind iis— IV. From be- P
neath — V. Near us on our left hand — ^VI. On our ri^ p
Imnd — VII, From above.
f I
PART FIRST.
VIEWS OF EVIL.
VIEW I.
3
h
THE EVILS WITHIN US.
This ,is a fixed and most certain truth, whether a maa
believe it. or xiot,-^That a man can sufier no tortoie
which can be the worst of the evils that are in him. And
therefore, there are far more and greater evils in him
than he. can feel. For, if he should feel all his own evil
he would feel hell, for he has a hell in himself. Do yon. ^
ask how this can be ? the Prophet tells you, ^^ All max
are liars/* Ps. cxvi* And again, " Every man living is al-
together vanity," Ps. xxxix. And to be a liar and vamty,
is to be destitute of truth and reality ; and, to be desti-
tute of truth and reality, is to be without God and to be
nothing : and to be thus, is to be in hell and damned !
God, therefore, when he chastens us, discovers unto
us and lays upon us only a small part of our evHs; .
knowing, that if he should lead a man into a knowledge
of his whole eviL he would sink in a moment. But
he. has given soriie to taste this also : concerning whom
it is said, " He bringethdown to the grave and bringem
up," 1 Sam.ii. Therefore, they speak rightly, who calf
bodily sufferings certain monitors of the evil within : and
the Apostle, Heb. xii. calls them the fatherly chastise-
ments of God, saying, " he scourgeth every son whom
he receiveth:" which he does, that, by these rods ancl
small evils, he may drive out those great evils, that we
may haveno necessity for feeling them ; as it is written
Proverbs xxii., ^^ Foolishness is bound in the heart of a
199
lid, but the rod of correction shall drive it out.** And
not pious parents grieve more over their children if
y be thieves or vicious, than if they be wounded ; yea,-
y themselves chasten and bruise them that they may
t be vicious.
What is it then that prevents our real evil from
ng felt ? This, I say, is so ordered of God ; that the
in may not wholly sink under a sight of all the depths
his evil.. For God keeps thetn hidden, and wills
^m to be known only by faith, while he gives a taste
them in the evil that is felt — Therefore, ** In the day
evil be mindful of the good : " that is, consider what
70od it is not to know all thy evil : be mindful of this
od, and thy evil will not so much distress thee. And
again, "in the day of good be mindful of the evil:*"
%t. Uy whilst thou art free from distress arising from thy
il evil? be grateful for this freedom, and be mindful of
8 real evil : then it will be, that thou wilt the less feel
e sensible eviL It is evident, therefore, that man
vrays has in this life, more freedom from distress than
sti'ess ; not because the whole evil is not present with
m, but because there is not the opinion and feeling of
, through the goodness of God who keeps it hidden.
.Hence we see, how dreadfully they treat themselves
vfao are brought to see their true evil, and how careless ''
ihey are of what they suffer throughout their whole life,
80 tha.t they feel not me hell within them. And so every
one would do, if he felt or truly believed the real evil
4at is in him : — ^he would voluntarily seek all external
evik, and would find relief in them : and would never
feel himself more miserable, than when not surrounded
with such evils : in which state we know many saints to
have been : as David was, Ps. vi.
Therefore, the Jirst view is consolatory — for a man
to say to himself, ^ O man, thou dost not feel all thy
evil : be glad, therefore, and give thanks, that thou art
not compelled to feel it : and then, thy present evil,
compared with the great and infinite evil that is in thee,
will be light : that is, thou mayest say, as some say,
* I deserve far worse than this, yea, hell itself !' ITiis is,
Wever, easy to be said, but is intolerable to be borne.
ISO
. But, although this'^tjvii lies concealed, yet it pro-
duces fruits sufficiently sensible.— ^These are, the dread
and trembling of a fearful conscience, whose faith meets
with every opposition, while the man knows not, or-
remains in doubt, whether or not he has God propitious
towards him : and these fruits are the more bitter the
weaker the faith is. And yet, this weakness when
rightly considered, seeing it is spiritual,^ is far greater
than the corporal weakness: which latter it makes to
appear very light, when the just comparison is drawn.
Moreover, all that tragedy which the Preacher de-
scribes pertains to the internal evil, where he makes so
much mention of vanity and affliction of spirit. For,
how many purposes do we form in Vain ! How many of
6ur expectations fall to the ground;! How nllany things
do we see and hear that we would aot! And even
those things which turn out according to oiir wishes
turn out against our wishes also : and therefore, therie
is nothing right or happy perfectly. And more-
over, all these things are by so much the greater, the
more exalted a man is in station and rank^ for he that
is highly exalted must of necessity be agitated with far
more and greater tides, billows, and st<:ttins, than Oi&iets
who are labouring under the same burdens. So that
the 104th Psalm, says rightly^ — tfiat there are in this sea
of the world animals weak and strong, small and great
innumerable: that is, an infinite variety of trials and
temptations : and hence Job vii. calls this life of man a
trial or temptation.
•And these evils do not the less exist because they
are the less felt; but because, by the kind management'
of God, they become by use and habit less alarming,- and
our opinion and feeling of them less sensible. Therefore,
those evils more particularly distress us, which we have
not, by an acquaintance with them; learnt to disregard.
Asxd therefore it is true, that we feiel scarcely- the
thousandth part of our real evil. And hence again it is^
truej that our evils are rated, and felt or not felt, not
according to their reality of existence, but according^to
our opinion and feeling. :
131
VIEW II.
OF' FUTVftJB evil: OR, THE EVIL BEFORE US.
It will tend in no small degree to ligfiten the present
evil, whatever it may be, iif ti^ou turn thy thou^ts to.
future evils ; which are such, so^ many, and so ffe^^.
that, to this one consideration, is attributed, that great^i,
of all sensations called fear : which many have define^
to be • a sensation concerning an evil to come : as thei
apostle saith, Rom. xi., ^^ Be not high minded but fecMT.".
This evil is the ^eater, because, it remains in *u^r;
certainty what, or how gr^at, the future evil n^y be;
according to the trite proverb : ' There is no age exepipt-
from disease :* (which, nevertheless, is but a trifling apd
puerile evil as it were :) and so also, no one man ii9|
exempt from tibie evils th^t befal anpther : but, whatever
one man suffers another may . suffer also. . /
. This is proved by all the Ijustqries ai^d tarfi^ evi^At^
of all agei^ and by all the cpmplamts ojf th^^ whple, jWQrldp.;
The same also is^ provefd by the ob^ryatipps dt m^y-rr.
that there are more than three hundred kinds of ^fis^^ai^es^
by which the human body is afflict^ And, if therQ, fijie.
so many diseases, how many other different events /^o,
you suppo^ |tbere.may be of circiunstances, of frieQda,.
and also of the mind, which.is more especially ^subjeptedf
to all evik, and more particularly the recipient , of .^prr"
row and addiction ? .,> /
Aild here again the powe^ j^fod • secisation oi^^ea^)
evils increase in proportion, the Mgher and more ex^tBd
the person is in station* For ^,^ in an exalted 8]al^OD,r
want, disgrace, and all indignities may happen the inoi3e>
suddenly, seeing, that all, things hang by<. a slender
thread ; so, all tnings are . there ta be feared ; }ike that:
sword which £)ionysius suspefid^ over the head of hi»
guest.
And if any one of these evils happen not^ it i^ to be
considered a blessing, and no small consolatipn und^.
that evil which may be present : and you n^ay , uhder
152
such circumstances, say with Jeremiah, '^ It is of the
Lord's mercies that we are not consumed." Lam. iil
For whatever of thdse evils happens not, it is throu^
the protecting hand of the Most High ; which com-
passes us about with so much might, (as is exemplified
in Job i.) that Satan and all evils are compelled to stand
•and rage, that they have no power over us. Hence we
sea) how sweetly the Lord ought to be loved under the
daily evils that come upon us : because, under any one
evil, our most loving Father calls upon us to consider,
how many evils surround us, and would fall upon us,
were it not for his protecting hand : as if he said unto,
us^ * Satan and a whole chaos of evils are ready to rush
upon thee, that they may grind thee to powder, but I
have set the bounds of the sea, and have said unto it,
'^ Hitherto shalt thou come but no further, and here
shall thy proud waves be stayed," ' Job x'xxviii.
And, supposing that none of these evils should be&I
thee, (God so willing,) yet death, that greatest and ixiost
terrible of all evils, will most surely come ; and notbing
is more uncertain than the hour when. And death is
an evil so great, that we may see many men, who would
rather live amidst all the fore-mentioned evils, than have
them brought to an end and meet death once. And
only look around and see how- many meditations, how
many books, how many methods, how many remedies-
there are published to the world, with the design of de-
terring men from sin by fixing on their minds the me-
mory of this one evil ! All these represent the world as
contemptible, all sufferings and troubles light, and all
afflictions trifling, in comparison of this great, horrible,
yet necessary, evil ! And there is no one who would
not rather undergo every other evil, if he could thereby
escape the evil of death. This evil the saints also have
feared : and this Christ underwent in the midst of terror
and bloody sweat. And therefore, the divine m^cy is
more careml to comfort the poor and miserable affluust*
this, than against any other evil : as we shaU see
hereafter.
And all these evils are common to dl men. But there
133
» in Christians, a new cause for fearing foture evil :
cause peculiar to themselves, and which far exceeds
I the evils that have been mentioned. It is that which
e apostle paints forth, I Cor. x. where he says, " Let
tn that standeth take heed lest he fall." — So slippery
the way, and so powerful is the adversary, who is
med wiUi our own powers for weapons, (that is, with
e powerful lusts of the flesh, and all corrupt affections,)
id attended hy all the infinite forces of the world, its
li^ts and its pleasures on the right hand, and with all
e bitter and perverse wills of men on the left ; and
L this, in addition to those thousands of ways of injuring,
ducing, and destroying, in which he is such an adept.
ience, we so live, that we cannot be a moment sure of
le good that is before us.
Cyprian, mentioning many things of this kind in his
pistie concerning Mortality, says, that death is to be
3sired as a quick remedy tor getting clear of all these
rils* And, truly, where the men wtio really labour in
ind under all these infinite evils, have a good con-
aence, we see them wishing to be dissolved, that they
i^t thus be delivered at once from all those evils under
hich they now are, (as we set it forth in our preceding
i£W,) and firom those that are liable to fall upon them,
\s we are now describing them.) And these are indeed
ro most just reasons for wishing for death \ wherein,
lere is not only a desiring of death, but a despising of
1 evils, and a desire not to be afflicted with the leasts-
hat is, where the Lord is pleased to grant any man
feeling of these evils ! Hence, if we feel th^n, it is
le gift of God !
Indeed, what true Christian would not even wish to
ie, and not to be left, to see his wretchedness, when he
)es and feeU, even in his best state, that he is in many
AS and continual danger of running into more, yea, of
cmning into them daily, and thus acting without inter-
lission a^int the most sweet will of his most sweet
leather ? It was with this indignation against himself
bat Paul -was burning, when he complained, that he
xmU not do the good which he would, but did the evil
134
- ^
which he would not : and it was that which caused him
to exclaim, ^' O wTetched man that I am, who shall de-
liver me from the body of this death? I thank God
(saith he) through Jesus Christ," &c. That Christian I
has very little love for God his Father, who doiss not
prefer the evil of death to this evil of sinning. For God
has ordained the evil of death, that, it mi^t pnt an end
to the evil of sin, and might» be the gate unto life and
righteousness. — Concerning whidi hereafter.
VIEW III.
OF PAST evil; oe that which is behind us.
In this view, above all others, that sweet mercy of
God our Father shines forth, which is able to comfort
us in all our straits and distresses. For, no one can fed
the hand of God with him more sensibly, than by
taking a view of the years of his past life, llie blessed
Augustine saith, ^ If a man were to have the choiG^
either of dying or living over again his past life,^ fe
would prefer death, when he reviewed all those' jpcrils
and evils which he had so narrowly, and with so' much
sorrow, escaped.' And that remark is most true, if it lie
rightly weighed and considered. — For, under this view,
the man is brought to see, how many things he did and
suffered, and how often ; without any previous thoudbt
or care of his own, nay, without, or even contrary to, ms
wishes; and concerning which things, he was* sp far .
from having any consideration before thCT took place,
or while they were going on, that, after all was accom- ^
plished, he was compelled to wonder within himself, I
and to say by constraint, How did all these things come :
to pass, concerning which I had not a thought, or which \
are contrary to all that I expected ! — So that, this pro- .^
verb is truth, * Man proposes, but God disposes.! * I
That is, he brings about the opposite, or effects the'con- ^
trary, to that which men propose. Hence, under this,
one view, we taimot deny, that all our life and actipDs' ^
have been governed, not by our own prudence, but by ,
135
die woaderfal po'^er, wisdom, and goodness of God.
Heie we peic^ve hdw often God was with us, when we
neither 9aw nor felt him : and with what truth it is that
Pet^r has said, ^^ He careth for us," 1 Epist. v.
■ -. . Hejo^ if there were neither books nor vocal com-
municatioD, yest, our own life conducted safely through
90 many evils and perils, if duly considered, would.
fiimish U3 with an abundant proof of the all-present and
all-sweet goodhe&s of God, which hcui ail along, contrary
to our knowledge or feeling, carried us as in its bosom :.
q;» M.ose^i saith, Deut. xxxii. ^ The Lord kept him as
the apple of his eye,, and led him about and instructed
him, aod bore him on his shoulders.'
And it wad from this view that ail those exhorta-
tions were given us in the Psalms, '^ I remember the
days of old ; I taoieditate in all thy works ; I muse on
the work of thy .hands," Ps. cxliii. ^^ I will remember
thy wonders of old,." Ps. Ixxvii. '^ I remembered thy
judgments of old, 0 Lord, and comforted myself," Ps.
cxix. These and the like meditations are all directed to
make .us know, that, if we see that God was with us at a
time when we little thought it, and when he did not ap-
pear to ds to be. present, we are not to doubt that he is
iJK>w present, though he may seem to be far from us.
Vet if he saved us in many great times of need without
our knowing .it, he will not forsake us in times of less
tyouble, though he may seem to forsake us : as Isaiah
saith; '^ For a small moment have I forsaken thee, but
with great mercies will I gather thee," Isaiah liv.
And, add to all this— ^ who was it that preserved us
through so many nights when asleep ? Who was it that
always protected us when we were labouring, giving
ourselves to amusements, and engaged in all those in-
numerable things wherein we had no care for ourselves ?
Or how much is there of our time wherein we took care
of ourselves ? Hence we see, that the whole care of us,
whether- we acknowledge it or not, was with God only,
and tlttit there is not a moment to be found, when we
were left to the care of ourselves. And; moreover, God
does all this, that he may instruct us in the knowledge
}36
of his goodness, and that we may be brbn^t to see Ae
vast difference there is between his caie and can.
Hence it is, that he suffers us to be attacked with som^
slight disease, or other evil, and carries himself as
though he cared not for us, (though there is no time
wherein he does not care for us,) and yet, sufferis not all
the evils that surround us to fall upon us at once, but
tries us only as dearest children, whether or not we wiB
trust ourselves to that care of his which has followed
us all our life through, and be convinced of the vanitj
and impbtency of our own care to protect ourselves.
For what do we, or what can we do throughout odr
whole life towards protecting ourselves, when we caniktt
lielp ourselves against the least pain in one of our
limbs ?
Why then are we so distressed and anxious abofnt
any one small evil that may come upon us ? Why do
we not leave the whole care to him, when our whole life
is a testimony, that we have hitherto been broaght j
dirough, and saved from, so many evils by him, \tith0dt
having any thing whatever to do with it ourselves ? !
To know these things, I say, is to know the wwks of j
God and to meditate in his works, and to be comfbfted.
by that meditation under all adversities. And they that
Imow not these things, will come under that declaration
of Ps. xxviii. "Because they regard not the works of
the Lord, nor the operation of his hands, he shall destroy
them and not build them up/' For those who will not
trust the care of themselves to God under any oncf
trouble, are ungrateful for all his care that has been over
them throughout their whole lives,
VIEW IV.
OF THE EVILS FROM BjCNEATH.
In all the evils that we have hitherto considered,
(and which are those to which we are subject,) we have
seen, that the goodness of God is so great and so present
with us, that, of all those evils with which we are in this
137
life suiTouiided and wholly iacarcerated, scarcely any fall
upon us, and those not of continual duration ; and that,
every single evil that may be present with us, and
under which we may be troubled, is but a monitor of the
great blessing with which God honours us, in not per-
mitting us to be overwhelmed at once with that multi-
tude of evils in the midst of which we Hve. — What a
miracle would it be, if a man were to have an infinite
number of blows aimed at him, and should only be
struck by one ! Yea, it would be a signal mark of pro-
i tecting grace if he were to escape any !. But, to escape
I nearly all, is a miracle !
J The first, then, of those evils that are beneath us is
; death; the next, is hell. — If we consider the various
I and awful deaths of many other sinners, we shall at
' once see, how far we are, through the divine goodness,
from meeting with our deserts. How many have
been strangled, staked, drowned, or beheaded, who
perhaps had committed far less sins than we have !
Christ, therefore, would set their death and misery
before our eyes, that we may thereby see what we
deserve. — " So, when some told him (Luke xiii.) of the
Galilaeans, whose blood Pilate had mingled with their
sacrifices," he answered, " Suppose ye that these Gali-
laeans were •sinners above all the Galilaeans, because
they suffered such things? I tell you. Nay: but
except ye repent, ye shall all likewise perish. Or those
eighteen upon whom the tower of Siloam fell, and slew
them, think ye that they were sinners above all men
that dwelt in Jerusalem ? I tell you. Nay: but except ye
repent, ye shall all likewise perish." For we cannot .
think that a less punishment is due unto us who have
committed the same, or perhaps greater, sins. The
justice and truth of God will not be made to lie, or to be
unjust on our account : he has determined to " render
unto every man according to his works."
And, how many thousands are there now in hell and
eternal damnation, who never committed a thousandth
part of the sins that we have ? How many virgins and
youths are now there, whom we are accustomed to call
VOL. IT. L
innocent characters ? How many religious ones, p
and wives who appeared througnout their lives to
God, and who perhaps slipped or fell but one
under eternal punishment? — The justice of God,
certainty, views every sin with the same eye : it
hates and condemns sin in whatever person it is
Do we not here then see the unspeakable me
God, in not eternally destroying us who so oft
served it ? And what, I ask you, can we suffer
whole life that is equal to their eternal punish
We, however, after so many sins are still unpu
and preserved. And if we do not affectionately i
or if we lightly esteem these mercies of God, it is
titude, and we are in a certain hardened state of
sible unbelief.
Moreover, we may here consider the ii
gentiles, Jews, and infants ; who, if th'ey hac
blessed with the advantages that we have er
would not have been in hell, but in heaven ; and
have committed far less sins. For this view Chri
sets before us. Matt. xi. " Woe unto thee, Che
woe unto thee, Bethsaida! for if the mighty
which were done in you had been done ir
and Sidon, they would have repented long i
sackcloth and ashes. But I say unto you, I
be more tolerable for Tyre and Sidon in the <
judgment, than for you. Woe unto thee, Capei
which art exalted unto heaven, thou shalt be b
down to hell : for if the mighty works which hav
done in thee had been done in Sodom, it wouL
remained unto this day. But I say unto you, ']
shall be more tolerable for the land of Sodom in t
of judgment^ than for thee."
We here then see how much praise and lo
due unto our ever blessed God, under .every ev
comes upon us; when we bear in mind, that it
as one spark of those evils which we deserve ;
evils Job compares to the sea, and to the sand
the sea-shore.
IS9
VIEW V.
OF THE EVILS ON OUR LEFT HAND.
Here, we are to set before our eyes tlie great mul-
tude of our adversaries and of evil men ; and to con-
der first of all, how many evils there are that they
ive not brought upon our bodies, our property, our
me, and upon our souls, which they would have done,
id not the overruling hand of God put it out of their
>wer. And the higher any one is in station and rank,
id the more widely he rules, to the more snares, plots,
ratagems, revilings, and temptations of these adversa-
es is he exposed. In all which, he may see and know,
lat the hand of God is most conspicuously with him.
ut what wonder is it if we be touched now and then ?
• But still, we are not to view the evils and miserable
ate of these men, so as to exult over them ; but, that
e may suffer with them ; for they are exposed to all
le same evils that we are ; as may be plainly seen in
le preceding views. But they are more wretched
lan we are in this — they are out of our society, both
)rporal and spiritual. For the evils that we suffer are
>thing to be compared to their state. They are under
n and unbelief, under the wrath of God, under the
5wer of the devil, and in the most wretched slavery to
igodliness and iniquity : so that, if the whole world
lould rise up and curse them, it could not imprecate
1 their heads greater curses than those under which
ley now lie.
If we seriously weigh all these things, we shall at
ice see, how distinguished a blessing the Almighty
mfers upon us, in permitting us to endure some
ifling inconvenience of our poor body, in faith, in
^e kingdom of Christ, and in the service of God:
hich inconvenience, in the midst of such a profusion
' blessings, ought not indeed to be felt. Nay, the
isery of the above-mentioned wretched creatures should
3pear such in the eyes of a Christian and a God-
l2
140
fearing man, that he ought to consider his own troubles
as joys. Hence, Paul exhorts the Philippians, chap. ii.
that each of them should consider the things of another
and not his own. And, (says he,) " Let this mind be
in you, which was also in Christ Jesus. Who, being in the
form of God — took upon him the form of a servant,"
&c. That is, he, with the most pious affection, took
upon him our form and bore our evils as if they were his
own ; and so. laid aside, and emptied himself of, himself
and his own blessings, that he was found altogether in
the likeness of man ; considering nothing beneath him,
and being fully immersed in our evils.
Under the influence of this affection, and moved
by the view of this example, the saints also are led to
pray for the wicked ; even for those of them who are
their enemies, and to do all things after the example of
Christ; and, forgetting the injuries and the acts of
injustice done them, to consider only how they can
deliver them from their evils ; with which, they are far
more deeply affected than with their own corporal
evils : as Peter saith of Lot, 2 Epist. ii. *' That righteous
man dwelling among them, vexed his righteous soul
from day to day with their unlawful deeds."'
You see, therefore, what a depth of evils is here
opened up, and what an occasion is given for pitying
and sympathizing; and also, of forgetting our own
light afflictions ; and moreover, of considering the love
of God in permitting ns to suffer such trivial evils, in
comparison with what they have to endure. And the
reason why we are so little affected with these things,
is, because the eye of our heart is not sufficiently cleared
to see the dreadful shame and misery of the man who is
lying under sin ; that is, separated from God and pos-
sessed by the devil.
For, who is there so steeled, who could not faint
away at the miserable sight of those who lie at the doors
of our churches, and at the comers of our streets, with
their, faces, noses, and eyes eaten up by disease, and
With all the rest of their limbs so consumed by wounds
and filth, that the mind might be horror-struck at the
141
sight of them, and the senses recoil at beholding them .?
And, to what would God lead us by setting before us
these pitiable objects of our flesh and brotherhood?
but, that he might thereby open the eyes of our mind,
to see how far more dreadful a spectacle the soul of the
sinner exhibits, even though he himself should be
clothed in purple and gold, and be even in the midst of
roses and lilies, like a son of Paradise? And how
many sinners are there in the world compared to one of
these poor, filthy, and diseased creatures ? — It is when
we think nothing either of the magnitude or multitude
of these infinite evils in our neighbours, that we are led
to imagine, that every little evil that comes upon us is
the only, or the greatest, evil there is.
But farther — grant it to be necessary, that they
should, as to corporal evils, be in a worse condition
than ourselves : yet, supposing they had, and could
obtain, all that they could wish for, what could they
enjoy that is sweet or truly happy, while their con-
science is unable to find rest ? Is there any evil more
dreadful than the biting sting of conscience ? For Isaiah
saith, chap. Ivii. " The wicked are like the troubled
sea when it cannot rest, whose waters cast up mire and
dirt. There is no peace, saith my God, to the wicked."
In such, therefore, you may see fulfilled that scripture,
Deut. xxviii. " The Lord shall give thee a trembling
heart, and failing of eyes, and sorrow of mind. And
thy life shall hang in doubt before thee ; and thou shalt
fear day and night , and shalt have none assurance of
thy life. In the morning thou shalt say, Would God it
were even ! and at even thou shalt say. Would God it
were morning ! for the fear of thine heart wherewith
thou shalt fear, and for the sight of thine eyes where-
with thou shalt see."
In a word, if any man should see all the evils of the
wicked whether they were his fiiends or his enemies,
and rightly think of them, he would not only forget all
his own evils, and consider his own afflictions as
nothing, but would break out like Moses and the
Apostle Paul, requesting " to die " for their sakes, and
148
to be " accursed from Christ," and to be " blotted
of the book of life/' that they might be delivered,
it was with this zeal and ardent love that Christ died
us, and descended into hell ; leaving ws to exam]
tfiat we should be so concerned for the evils of
that we should forget ourselves, yea bring evils
ourselves for their sakes.
3C0
k
H
VIEW VI.
OF THE EVILS ON OUR RIGHT HAND.
On the right hand are our friends : and, that aii
evils ought to be mitigated by theirs, Peter also
1 Epist. V. " Resist the devil strong in the faith; know-
ing, that the same afflictions are accomplished in —
brethren that are in the world." Hence, the c
requests in her prayers, that, being provoked to emuhh'"'*
tion by the examples of the saints, we should imititt
their fortitude under sufferings. And she sings of wbil
torments all the saints endured that they might obtak
the martyrs' crown.
From the words and canticles of the church, i»c
understand, that the festivals, memorials, churches^
altars, names, and images of the saints were therefort ^
held in honour and multiplied, that we might be anf-f
mated by their examples to the enduring of those evibj^
which they suffered. And, if they be held in honour tor
any other end besides this, the whole of that worship is [*
nothing but superstition. For there are many who ok-
brate all these things to the intent that they might not
endure those evils, which the saints, by their example |
and memory, teach us to endure ; and that they mi^t
not become like unto those whose festivals they celc- '
brate, that they might be made like unto them. v
But the Apostle, Heb. xii, handles this part of our f
consolation most beautifully, where he says, " Ye
have not yet resisted unto blood, striving a^inst sin.
And ye have forgotten the exhortation which speaketh
unto you as unto children, My son, despise dot thou tbe
chastening of the hottX -^ecatkms of the devil : for there
of him. For whom lhc\^ . in body and In spirit, fiir
and scourgeth every son x^;^ , ' we do.
endure chastisement, God 6^^ v — My diatress is,
sons ; for what son is he whoC^^^ ■ compared with
not? But if ye be without chastisnn^^^J^ Tiner and not
partakers, then are ye bastards aTi4*^J^^5;<; "^fey suffered
more, we have had fathers of our fleSu'"V^\ therefore,
us, and we gave them reverence; st^v^^Sv -suffer-
rather be in subjection unto the Faihei^ '"V^ '^ ^'^
live ? For they, verily, for a few days cba&te^S!^ tac
their own pleasure, but he for our profit, i\ia^ "^^iSu
be partakers of his holinsss. Now no cliasteiun^?''"^ '
present seemeth to be joyous, but grievous : aevJ^! ^
afterward it yieldeth the peaceable fruits of lirfK^^
ness unto them that are exercised thereby ^^S?*-
speaketh Paul. '^^
Who may not tremble at these words of Paul, wW-
he plainly shews, that those who are without chastise,
ment are not the sons of God ? And again, who nu,^
not be most strongly confirmed and most effectuallu
comforted when he hears, that those who are chastened
are beloved of God, are the sons of God, are in com-
munion with all the saints, and are not the only ones
who endure affliction ? This powerful consolation makes
the chastisement even sweet !
Nor is there here any place for excuse, by sayings
that the sufferings of some are lighter or heavier than
those of others : for, every one has his temptation
according to his measure, and that, not beyond his powers
to bear: as in Ps. Ixxx. " Thou feedest them with the
bread of tears, and givest them tears to drink in mea-
sure," The same also does Paul say, 1 Cor, x. " But
God is faithful ; who will not suffer you to be tempted
above that ye are able, but will with the temptation also
make a way to escape that ye may be able to bear it."
And, where the evil is the greater, there is a greater
provision also of the divine assistance ; so that the dif-
ferences of the sufferings are more in appearance, than
144
•
they are in reality. For might not John the Bapti
whom we at this day commemorate as beheaded
Herod, fill us with astonishment? that he, being
great a man, a greater than whom had not been boni'^'"-
women, and who was the intimate friend of the \m
groom, the forerunner of Christ, and the greatest of
the prophets, should be killed, not by the execution
any public sentence, nor even upon any false accnsarja
tion, as Christ was, nor by the voice of the people, batl*
in a prison on account of the dancing of an adultererft]:
daughter? Such an ignominious death of one saint, and|*:
a life thus vilely and most shamefully given into
hands of an adulteress who was his bitterest enemy,— It:
such an example, I say, should at once make all (m%
evil to appear as nothing. He perished as thou^
unknown either to God, to man, or to any creature!
What do we suffer in comparison with the death of thi»|^
saint ! We may, I will not say glory in, but be ashamed
of, all our sufferings, when we draw the comparison. K
we wish to endure no suffering, where shall we appear
when such great men suffered deaths so ignominious
which they never deserved, and when their bodies, after
they were dead, were exposed to the insults of the
populace ? For thus saith the Lord by Jeremiah, " Be-
hold, they whose judgment was not to drink of the cup,
have assuredly drunken ; and art thou he that shall
altogether go unpunished ? thou shalt not go unpu-
nished, but thou shalt surely drink of it," Jer. xlix.
Right, therefore, was that eremite, who, when he
had been usually sick every year, and during one certaia
year had not been sick at all, began to be sorrowful and
to lament; saying, that God had forgotten him, and
had denied him his grace. — So necessary and salutary
is the chastening of the Lord for all Christians.
We see, however, how all our sufferings sink into
nothing, when we consider the nails, the dungeons, the
swords, the fires, the beasts, and numberless other
torments of the saints : nay, even if we consider the temp-
tations of those living immediately around us, who are
145
sufTering the bitterest persecutions of the devil : for there
are many who suffer, both in body and in spirit, far
more heavy and bitter things than we do.
But here, perhaps some will say — My distress is,
that my suffering is not worthy of being compared with
.the sufferings of the saints; for I am a sinner and not
worthy to be compared with them at all. They suffered
for their innocence, but I suffer for my sins : therefore,
it is not to be wondered at if they endured their suffer-
ings joyfully. — This is great folly ; for if thou suffer for
thy sins, thou oughtest to rejoice, m that thy sins are
purged from thee. And were not the saints sinners ?
But, thou wilt say again — I greatly fear, that I am
like Herod, and the thief on the left hand of Christ. —
If thou art patient, thou art not like them. For, what
distinguishes between the thief on the left hand, and him
on the right, but patience, and impatience ? If thou art
a sinner, well : the thief was a sinner also ; but his pa-
.tience of justice was followed by the glory of holiness.
Do thou then likewise. Thou canst not suffer, but for
thy sins, or for justice : and each suffering sanctifieth
and rendereth happy, if thou love it. Hence, there is no
place left for excuse. And, in a word, the moment thou
confessest that thou sufferest for thy sins "justly," thou
art just and holy; as was the thief on the right hand.
For the confession of sin, as it is truth, sanctifies and
justifies ; and thus, from the moment of this confession,
thou sufferest not for thy sins, but for thy innocence : .
for a just man cannot suffer but innocently : and thou
art made just, upon thy confession of thy deserved suf-
ferings and thy sins. And hence, thy suffering may
really and truly be compared with the sufferings of the
saints ; even as, thy confession of thy sins may really
and truly be compared with the same confession of the
saints. For the truth in all, the confession of all, the suf-
fering of all, are the same : and the communion of the
saints is truly the same in all the saints and in alt
things.
ms
VIEW A^II.
OF THE EVILS FROM ABOVE.
Lastly, we are to raise our heart upwards, and to
ascend into the mountain of myrrh with the spouse.
There is Jesus Christ the head of all saints, the greatest
of all sufferers, orucified : concerning whom, many m^
have written many things, and all something. The
spouse's remembrance of this person is commended,
where it is sedd, ^' Set me as a s^ upon thine heart, as
a seal upon thine arm," Song viii. The sign of the blood
of this Lamb upon the threshold, wards off the destroying
angel. — The spouse is commended again because " the
hair of her head is like purple," Song vii. : that is, her
meditation brightens at the remembrance of the passion
of Christ. — This is that tree which Moses was com-
manded to cast unto the waters of Marah, (that is, bitter
sufferings,) and they became sweet.
There is nothing which this passion cannot sweeten :
it sweetens even death itself. Hence, the spouse saith,
" Hisjips are like lilies dropping sweet-smelling myrrh,"
Song V. But what similarity is there between lilies
and the lips, when the one are red and the other white ?
— She speaks this in a mystery; signifying, that his
words are all -fair and all-pure, and that there is no
bloody bitterness or livid impurity in them; but that
they are sweet and soft, and that they drop, and even
persuade sweet-smelling myrrh, that is, the most bitter
death. These most pure and sweet lips have a power in
them to make the bitterest death, (which, like myrrh in
its prime and power, takes away at once all the shame
of sin,) sweet, fair, lovely, and desirable.
But how is this effected ? — It is whilst thou art
hearing that Jesus Christ the Son of God, has, by his
most holy touch, consecrated and sanctified all suf-
ferings, and so, even death itself; and has so blessed all
curses, so glorified shame, and so enriched poverty ; that
death is compelled to become the gate of life, cursing
147
•
the beginning idf blestsing, luid shame tlie parent of ^ory.
Here men, how caxist thou be so hardened and ungrateful,
as not even to desire and to love all sufferings thus
touched and sanctified, thus rendered harmless and
wholesome, and thus turned into blessings and joys, by
the all-pare and all-holy flesh and blood of Christ !
For, if Christ, by the touch of his all-pure flesh,
sanctified all water unto baptism; how. much more did
he, by the touch of the same all-pure flesh and blood,
sanctify every death, all sufferings, all injuries, all curses,
and all shame, unto the baptism of the spirit, or of the
body ? For he thus speaks of the same baptism of his
suffering, Luke xii. " I have a baptism to be baptized
with, and how am I straitened till it be accomplished !"
You see how he is straitened, how he pants, how he
longs to sanctify all sufferings and death also, and to
render them lovely. For he sees that we are alarmed
at sufferings; he sees that we tremble with horror at
death. And therefore, as a most pious pastor, and a
most faithful phy^ian, wishing to remedy this our evil,
he longs and is straightened to die, that he might by his
touch render death desirable.
Hence, the death of the Christian, is looked upon
as the brazen serpent of Moses ; which has indeed in all
respects the appearance of a serpent, but is altogether
without life, without motion, without poison, and without
power to bite. So, the just seem to die, in the eyes of
the foolish, whereas, they rest in peace. We are indeed
like unto men dying, nor is there any difference, in
appearance, between our death and that of others : But,
in reality, the difference is great: for, to us death is dead.
So also, all our other sufferings are like the sufferings of
other men, but they are so in appearance only. For,
in reality, our sufferings are the beginnings of the con-
traries, even as death is the beginning of life. And this
is what Christ saith, John viii. " Verily, verily I say
unto you. If a man keep my saying, he shall never see
death." But how shall he not see death ! — Because,
when he dies, he then begins to live ! And therefore,
he cannot see death for the brightness of the life which is
148
presented to his view. For here, the night is as clear as
the day, for the light of the beginning of life, is brighter
than the light of the death that leads to it. These
things are in reality so unto those that believe in Christ,
but unto the unbelieving they are not so.
Wherefore, if thou lovest, embracest, and kissest
the coat of Christ, his vessels, his washing-basins, and
whatever Christ touched and used, as the dearest relics,
and as consecrated by his touch ; why shouldst thou not
much rather love, embrace, and kiss punishments and
all the evils of the world, and also shame and death,
which were not only consecrated by his touch, but sanc-
tified and blessed by his all-pure blood, and moreover,
embraced by him with all willingness of heart, and with
all the urging fervency of love ? And that more espe-
cially, when thou wilt attain unto much greater rewards
and blessings by enduring , these sufferings, than by
worshipping those relics. For by the latter, thou
attainest unto the victory over death and hell, and
over all sins; whereas, by the former, thou profitest
nothing.
O if we could but look into the heart of Christ, and
see it as it was when he was hanging on the cross and
straitened to render death dead and contemptible! —
with what ardour and sweetness he met death and
punishment for those who are fearful and tremble at
death, — how willingly he first tasted this cup, before
those that are sick, that they might not be afraid to
drink of it — and if we did but rightly consider that no
evil happened unto him, but good only, by his resurrec-
tion from the dead. — If, I say, we could but see and
rightly consider these things, the effect without doubt
would be, that that sweet-smelling niyrrh which would
drop from his lips, and those words of his which would
commend it unto us, would be most delightful and most
sweet, sweeter than the scent and fairness of lilies : as
Peter also saith, . Epist. iv. " Forasmuch then as Christ
hath suffered for us in the flesh, arm yourselves likewise
with the same mind." And Paul also, Heb. xii. " For
consider him that endured such contiudiction of sinneni
- 149
gainst himself, lest ye be wearied and faint in. year
oinds." , :
If therefore we learnt to bear our afflictions patiently
rom the . former views of evil around and beneath lis j
len surely, being under this iast view raised above and
eyond ourselves, and carried unto Christ, and being
lus lifted up above all evils, those evils will not only
ppear to us able to be endured, but even to be lovea,
dshed for, and to be sought. for.* Wherefore, under
bis last VIEW, all the evils that we may suffer must
e drowned and swallowed up ; so that now, they cannot
>nly not pain us, but must even be sweet unto us, if
his VIEW but enter into our hearts, and rest in the in-
vard affection of our minds. — So far concerning the
riRST PART — We UOW COmC tO the SECOND.
PART SECOND.
VIEWS OF GOOD.
To this second part, we are also to give its seven
views, contrary to those of the first part : which shall
be, I. Of the good within us. — II. Before us. — III. Be-
hind us. — IV. From Beneath. — V. On our left hand. —
VI. On our right hand. — VII. From above.
VIEW I.
OF THE GOOD WITHIN US.
And who can enumerate even those good things
only which each one has in his own person? First:
How great are our endowments of body — beauty,
strength, health, and activity? To which endowments
there is added, in the man, a greater nobleness of sex,
which is fitted for the transaction of many things both
private and public, and for the execution of many great
t
160
ttDdertakings, to which the woman is not adapted. Aad
what great evil is it, if, while you enjoy these exalted
eifts (by the peimission of God) for ten, twen^, or
tnirty years with pleasure, you should suffer a litde for
one hour, or, perhaps, for ten days ? What sort of crea-
tures are we, who, when we have enjoyed many hapjiy
hours, are unwilling to experience even one hour of evffl r
We see, therefore, with what great blessings of God we
are surrounded, and with how few evils we are toudied;
at least the most of us.
But, not content with having so bountifully shed
upon us these blessings, the best of beings has added
moreover riches and an abundance of all things ; and,
if not to all, yet to many ; and to those . more especi-
ally who are the less fitted to endure evils. For, as I
at first observed, to those whom God gives less of ex-
ternal things, he gives more of mind ; that all things may
be equal, and that he might be the righteous judge of
all. For an abundance of riches, does not bring so
much consolation as a happy mind. Moreover, to
some God gives children, the summit of pleasure, (as we
call it,) power, dominion, honouri fame, favour, and
glory, &c. : to which, if he add also a long time of en-
joyment, or even a short time, we shall easily see, how j^
they ought to act under a light evil. And again, he baa
bestowed endowments even above all these, — miod,
knowledge, judgment, eloquence, and wisdom: and
here also, as in the former cases^ he has tempered his
administration with an equality; and, if he has any
where given a greater share of these blessings, he \m i
not on that account, preferred those persons above j^
others, but has given to those who had the less share, a
greater portion of peace or happiness of mind.
And in all these things, the most bountiful hand of |
God should be answered with gratitude, and our infir- ]
mities should be consoled; nor ought we to wonder,
if, amidst the multitude and magnitude of these Uess-
ings, there be some little intermingling of bitterness.
For, even with voluptuaries, no dainty is savoury without
salt: nor indeed is any food pai^table that has not
ome bitter taste with it, either iimate or produced by
urt : and therefore, a perpetual and unchangeable
weetness is unbearable. Hence he ^oke rightly, who
(aid, ' Every pleasure by continuation produces dis-
rust.' And, as another said, ' Labour is in fact the
rery pleasure/ That is to say^ This life has not power
:o bear the enjoyment of perpetual good without a
temperature of evil: because the abundant fulness of
good, would be too much for it. Hence has proceeded
this praverb, ^ Those bones mvb^t be strong which can
bear good days.' Which praverb I have often revolved
in my mind, and have wondered at the truth and admi-
rableness of its sentiment : namely, that the wishes of
men are contrary to their wishes : for, they are seeking
after days of enjoyment only : and yet, as soon as they
have obtained diem, they are less able to bear them,
than days of affliction.
And what does God commend unto us under this
view, but that, in the midst of these things which are
such enemies to the cross, we should admire the cross ?
and that, the remains of the cross should so temper and
ianctify the whole of them, that it may prevent them
from perishing; as the seasoning of meat with salt
prevents it from breeding worms ? Why then should we
not receive this tempering most cheerfully, as sent of
God : which, if he did not send, our life, unable to
bear continual pleasure and enjoyment, would of itself
call for ? Hence we see, how true that is which the
wise man, Prov. viii. saith concerning God, ' That his
power reaches unto all things from the beginning to the
end, and that he sweetly disposes all things.' And thus,
if we look into these blessings, we shall find that to be
true which Moses hath said, Deut. xxxii. * He bore
him on his shoulders, he led him about, and kept him
as the apple of his eye.' — With such arguments as these
we may stop the mouths of those who pratingly and
ungratefully say, that there is in this Ufe more evil
than good. For, blessings and an infinite multitude of
sweets are not wanting, but there are wanting persons
of the same understanding as he had, who said, ^* The
15fi
earth is full of the goodness of the Lord/* Psalm xxxnl
Again, " The earth is full of his praise." Again, " The
earth is full of thy riches," Psalm civ. And again,
" Thou, Lord, hast made me glad through thy works,"
Psalm xcii.
Hence, the church sings daily, * Heaven and earth
are full of thy glory/ And why? Because he sheds
abroad infinite blessings, for which he is praised ; but, ,
by those only who see this fulness. And, as we said .
under our first view of evil, that the evils of. each man ^
were little or great according to his opinion or feeling of ,
them ; so also, though blessings should surround us and
pour in upon us from all sides, yet they will be no •
greater to us, than we think them to be. For although ^
all things that God hath made are " very good,^ yet
they are not acknowledged to be so by all : because,
many are such as are described Psalm cvi. " Yea, '
they despised the pleasant land."
A most beautiful and experienced example of this
view is set before us by Job ; who, when all his sub- ;
stance was taken from him, said, " Shall we receive
good at the hand of God, and shall we not receive evil?"
Job i. A truly golden word, and a powerful comfort
under temptation ! And Job was not only patient under
this, but was at the same time tempted by his wife to
impatiency ; who said to him, " Dost thou still retain
thine integrity ? Curse God, and die ! " Job ii. As
though she had said. It is manifest that he is no God
who thus leaves thee. Why then dost thou trust in
him, and dost not rather deny him, and so curse ■
him, as to declare thyself to be that kind of mortal (rf.*
whom nothing more will remain after death? These
and the like things each ones wife (that is, the flesh,)
suggests to him under temptation ; for the fleshly sense
savoureth not the things that be of God.
We are to observe, however, that all the above-
mentioned blessings are corporal, and common to all
men. But the Christian is possessed of far greater inter-
nal blessings : that is, faith in Christ ; concerning which
it is said. Psalm xlv. " The king's daughter is all glo-
16S
rious within, and her vesture^ is af wrought gold/' And,
as, under our jfirst view of evil, we observed, that no
evil that a man feels can be the worst of the evils that are
in him ; so, no Christian can feel the greatest of the bless-
ings that are in him : for if he could feel that, he would
be in heaven : because, as Christ saith, the kingdom of
heaven is within us. — To have faith, is to have the truth
and the Word of God ; and, to have the Word of God,
is to have God, the author and doer of all things. Andj
if these blessings should be revealed to the soul in all
their reality, the body would in a moment be dissolved
by the overwhelming power of the sweetness. Hence, all
the other blessings which we have mentioned, are but as
it were certain monitors of those blessings which we
have within, of which God would have us put in
remembrance bv them : because, this life could not bear
the revelation of all our internal blessings : and there-
fore, God in mercy keeps them hidden, until they shall
come unto their perfect measure. Thus also, affectionate
parents sometimes give small and trifling gifts unto
their children, whereby they would allure their minds
unto the hope of greater things.
Nevertheless, these blessings sometimes discover
themselves and break forth, when the gladdened con-
science rejoices in its confidence in God, speaks of
him freely, hears his Word willingly and with sweet-
ness, and finds a happiness in serving him by doing
good and bearing evil, &c. All which, are sure evi-
dences of the infinite and incomparable good that is
latent within, from which these little drops and streams
thus occasionally bubble forth. And sometimes it is the
case, that there is a clearer revelation of these things
made to contemplating souls; by which, they are so
swallowed up that they know not where they are; as
St. Augustine and his mother confess it was with them^
and many others also.
VOL. II. M
134
VIEW II.
OF FUTURE good; OR, THE GOOD WHICH
IS BEFORE US.
To those who are not Christians, little consolali
from future good can be given under their pres
evils ; because, all things are with them uncerta
Though, that affection which men call hope, will mk
a great noise in this case : by which, human comfort
call upon us to hope for better things : and under I
influence of which, we are continually plotting 8
planning great things at an uncertainty, yea, aJwayi
self-deception : as Christ teaches us under that chan
ter mentioned in the Gospel, Luke xii. who said w\
soul, " I will pull down my bams and will bi
greater. And I will say unto my soul. Thou hast JXA
goods laid ,up for many years : take thine ease, i
drink, and be merry. But God said nnto him, H
fool, this night thy soul shall be required of thee : li
whose shall those things be which thou hast provid
So is he that layeth up treasure for himself, and is
rich toward God."
But still, God does not so leave the children of li
as not to console them even with this iiope of aver
the evil and expecting the good. And although t
are uncertain as to future things, yet, he would I
them hope with certainty, that they may in the m
time be supported, lest they should not be able tol
their present evil, and should, under the impulse
despair, be driven to do what is worse. Wherefore, <
this feeling of hope is the gift of God; not thai
would have them rest in that only, hut would tho
admonish them of that sure hope that centres in bin
alone. For God is of such long-suffering, that he w
•^ lead men to repentance," as it is said, Rom. ii.;
does he suffer all to perish in this fallacious hop
once, if they will but return to a right heart and a
hope.
15$
Christians . however have, in addition to these, two
other especially great blessings, to the enjoyment vf
which they will certainly be brought ; hut, through death
and sufferings. (For they also rejoice in this comoiop
uncertain hope of seeing their present evil brought to 911
end, and the contrary good increased. Though they
entertain that hope,, only with a view to the increasing gjf
their great good ; which is, their growing in the truth of
Christ; in which they advance day by day, by which
they live, and through which they hope.) —But, as I have
said, Christians look forward to two especial blessings
in death*
The Jirst is, that death puts an end to the whole
tragedy of the evils of this life : as it is written, ** Pre-
cious in the sight of the Lord is the death of his saints,"
£salm cxvi. And again, " Wherefore I will lay me
down in peace, and take my rest," Psalm iv. Hence,
jvhen death overtakes ihe righteous man, he sinks into
bis rest ; but on the contrary, death is to the wicked the
beginning of their sorrows ; as one saith, * The death of
the wicked is terrible; and evil shall overtake the
unri^teous man in his end.' Thus Lazarus, who in this
world received his evil things, shall be comforted ; and
the rich man, who received his good things, shall be
tormented.
Hence, it is a Iways well with the Christian, whether
he live or die : so blessed a thing is it to be a Christian
and to believe in Christ : wherefore Paul saith, Philip, i.
". To me to live is Christ, to die is gain." And, Rom.
xiv. "He that liveth, liveth unto the Lord; and he
that, dieth, dieth unto the Lord : whether therefore we
live or die, we are the Lord's." This security hath Christ
obtained for us by his dying and rising again, that he
might become the Lord both .of the living and of the
dead, and able to ensure our safety both in life and in
death : as it is written. Psalm xxiii. " Though I walk
through the valley of the shadow of death, I will fear no
evil,vfor thou art with me."
And if this gain by death does not move us, it is a.
sign that our faith in Christ is weak, aj^d does not
MS
156 I
traly estimate the value and profitableness of death,
nor, as yet, believe that death is a blessing; because it
is hindered from so doing, by the power of the old
man, and the wisdom of the flesh. We ought, therefore,
to endeavour to attain unto the knowledge and love of
this blessing, death. And it is indeed a great thing
when death, which is to others the greatest evil, becomes
to us the greatest gain. But if Christ had not obtained
this for us, what would he have accomplished worthy of
the great sacrifice of himself? His work was truly a
divine work, that he wrought : and therefore, it need
not be wondered at, if it made the evil of death to be the
greatest of blessings.
Wherefore, death to them that believe is dead, and
had nothing in it terrible but in appearance and in idea.
Even as a dead serpent, though it retains its former
terrible appearance, is, in reality, nothing but the form of
a serpent, and is a dead and harmless evil. Nay, as,
Numb. xxi. by looking on the brazen serpent which
God commanded to be raised up, the living serpents
died ; so, our death dies by a believing and steady view
of the death of Christ, and there no longer remains any
thing but a certain form of death. Therefore, the
mercy of God holds sweetly before our eyes these beau-
tiful figures, that, since death cannot be done away with
utterly, it might be robbed of its power, and reduced to
a mere form. And therefore it is, that the scriptures
call it a sleep, rather than death.
The other blessing in death, is, that it not only puts
an end to the penal evils of this life, but, (which is a
much greater blessing,) puts an end to f ices and sins.
And it is this that renders death so much more desirable
to believing souls, than the former blessing which we
have just mentioned. For the evils of the soul, which
are sins, are beyond all comparison worse than the
evils of the body : which would, if we were wise, make
death most desirable to us : and if they do not make it
so, it is a sign that we do not yet truly feel and hate the
evils of our soul.
' Since, therefore, this life is most perilous, from thai
157
slippery ^1 sin besetting us on all sides, and since we
cantiot live without sin, death, as an infinite blessing, at
once delivers us from these perils, and separates sin
from us for ever. Hence, the Book of Wisdom, chap. iv.
thus expatiates in ^praise of the righteous man. " He
pleased God, and was beloved of him : so that living
amongst sinners he was translated. Yea speedily was
he taken away, lest that wickedness should alter his
understanding, or deceit beguile his soul. For the
bewitching of naughtiness doth obscure things that are
honest : and the wandering of concupiscence doth under-
mine the simple mind. He, being made perfect in a
short time, fulfilled a long time. For his soul pleased
the Lord : therefore hasted he to take him away from
among the \Vicked."
Hence, through the mercy of God, death, which is
to man the punishment of sin, becomes to the Christian
the end of sin. and the beginning of life and righteous-
ness. Wherefore, he that loveth life and righteousness,
cannot dread death which is the way, and the servant
that leadeth unto them, but must of necessity love it :
for he cannot otherwise come unto life and righteous-
ness. And let him that cannot love death, pray
unto God that he might. For we are taught to say,
* Thy will be done,' because we cannot do it of our-
selves, when we rather fear death and love sin than
love life and ri^teousness.
And, that God ordaineth death as a punishment of
sin, may be collected from this, — that he imposed death
on Adam immediately after his sin, as a remedy against
sin : and that, before he drove him out of Paradise :
that he might shew us, that there is no evil, but every
good, brought unto us by death: seeing that, he im-
posed it in Paradise. It is true indeed that death,
through the envy of the devil, entered into the world :
but it was a signal movement of the divine goodness, to
prevent death thus entered in from hurting us, and to
arrest it and ordain it from its very beginning as a death
aiid punishment of sin. And this God signified. Be-
cause^ as he had before declared in his precept that
158
Adam should die^ h^ did not afterwards beep ^ikm^
but imfmediatelyiih posed death upon faim, and execnteA
the rigour of hia precepts : but afterwards, he neva
mentioned one friable about death, but only ta"
" Dust thou art, and unto dust shalt thou retunt!
And, '^ Until thou return linto the ground^ for
of it ^ast thou taken," Gen. iii. : as though he
held death in detestation, and would not deign to m
tion it: according to that which is written. Psalm xx^f
** For his anger endureth but a moment : in his fav<
is life." As though he would intimate, that, if death "
not been necessary for the destruction of sin, he w
neither have desired to name it, nor even to know
much less to impose it. And thus, the divine indignrt
tion armed none other against sin, which had brou^tW||!B
death, than that death itself. So that, herein the wohI#
of the poet are verified.
Know'st thou not.
T •«
That by the same device his art has fram'd
The artist falls ?
•I
r
— So, sin is destroyed by its own fruit, and killed bf.
that death which is brought forth, even as the viper i§
destroyed by its own offspring.
This is a beautiful view — to see, how death w
destroyed, not by another's but by its own workj
stabbed by its own weapon, and, like Goliath, has its
head struck off by its own sword. For Goliath was a
type of sin, being a giant terrible to all, except tp the
stripling David, that is, to Christ, who alone laid him
prostrate, and struck off his head with his own 9 word;
of which he afterwards said, " There is no sword likd
it," I Sam. xxi.
If therefore we meditate upon these glories of the
power of Christ, and these gifts of his grace, why. shoakl
fthy small evil distress us, when we see such great
blessings in that great evil which is to come ?
IS9
* . •
VIEW III.
OF PAST good; or, that which is behind us.
The consideration of this good is easy from its coor
txBxj view, past evil. Let us however assist the consir
deration.
In this particular the blessed Augustine was wfdl
experienced, as appears from his Confessions, where he
beautifully rehearses the instances of God's goodness
to him from his mother's womb. The same also does
diat remarkable Psalm, the 139th, " O Lord, thou hast
searched me and known me:" where, among other
things, the Psalmist, viewing with wonder the providence
of God over him, says, " Thou understandest my
thoughts long before. Thou compassest my path and
art acquainted with all my ways." As though he had
said, I now see, that, whatever I have thought, or what-
ever I have done, and whatever I shall att«un unto or
possess, have not been, and will not he, according to
any industry of mine, but every thing is ordaioed, long
before it takes place, by thy management; and, in a
word, thou knowest all my ways long before, " For
there is not a word in my tongue,"— where then ? In thy
power.
These things we learn from our own experience.
Por, when we take a view of our past life, are we not
astonished at our having thought, wished, done, and
said such and such things, which we neither could fore-
See nor premeditate? How far differently should we have
acted, had we been left to our own freewill? We now
therefore first begin to understand and to see, that the
management of God and his care over us were so
unceasing, that we could neither speak, will, nor think,
but as he permitted us so to do: as it is said, Wisdom
vii. " In his hand are both we and our words." And
Paul, " Who worketh all in all."
Why then do we insensible creatures, and hardened
in heart, not take shame to oursdves; who, from the
160 '
teaching of our own experience, see what an anxi
care the Lord has had over us unto this hour, and whi
numberless blessings he has conferred upon us, and yei^%
cannot commit the same care of ourselves to him undefier
our present light evil, but act as if he had left all care o^isli
us, or as if he would do it? But the 40th Psalm d
not so speak, " I am poor and needy, but the LcdBky^
careth for me." Upon which words, the blessed Augus*™
tine has these remarks — ^ Commit the care of thyselflie
unto him, who had the care of thee before thou camest|oi
into existence. And how shall he not take care of thee,
when thou art now that which he has willed thee to be?
But we want to hold a divided empire with God. We
ascribe to him the honour of' having made us, (though
even that hardly and falteringly;) but we arrogate to
ourselves the care of ourselves; as though he had made
us, and then departed, and left the care and government
of ourselves in our own hands.'
But, if our own wisdom and management prevent
us from seeing this care of God over us, because perhaps
many things have turned out according to the plans we
have formed: then, let us with the 139th Psalm again
look into ourselves. — " My substance was not hid from
thee, when thou madest me in secret : " that is, thou
sawest and fonnedst my bones in the womb of my
mother, before I had existence, and when my mother
knew not as yet what was forming in her. — " And cu-
riously wrought in the low er parts of the earth : " that i?,
the figure or form of my body, even when in the secret
recesses of my mother's womb, was not hid from thee,
because thou formedst it.
And what does the Psalmist intend by these words,
but to shew us by such a striking example, Mhat a care
God always had over us ? For who can boast that he
had any thing to do with the formation of himself in the
womb? Who gave his mother the care of suckling, che-
rishing, loving, and performing all those offices of a
mother, while we as yet had no knowledge that we w ere
living creatures? Nay, when we should now know^
nothing of all these instances of care, (unlesa it were
161
^ttmi seeing the same pertbftned on dtHeris^ and dience
believing,' that they were performed on us also,) nor
bave any remembrance of them ; seeing that, they were
performed on us none otherwise than if we had been
asleep, nay dead, or rather before we were bom, (as far
as our knowledge of them is concerned.)— Thus we see
how the divine mercies and consolations attend us
without our having any thing at all to do with it. And
yet, we to this day hesitate, or even despair of trusting
ourselves unto him.
If this experience does not instruct and move any
one, I know not what will instruct and move him. For
we see this experience set plainly before our eyes in all
the infants around us. And therefore, when so many
examples are set before our ignorance and hardness of
heart, they ought to put us to the greatest shame, if we
hesitate to believe, that any, even the least good or evil,
can happen to us without the peculiar permission of the
care of God over us.
Hence Peter, 1 Epist. v. saith, " Casting all your
care upon him, for he careth for you." And Psalm Iv.
." Cast thy burthen upon the Lord, and he shall sustain
thee." And the blessed Augustine says to his soul, in his
Confessions, 'Why dost thou lean upon thyself, and
thus not stand at all ? Cast thyself upon him — he will
not take away his hand and let thee fall !' And again,
1 Pet. iv. it is written, " Wherefore, let them that
suffer according to the will of God, commit the keeping
of their souls to him in well doing, as unto a faithful
creator."
O if any one did but in this way know and acknow-
ledge his God, how safely, how peacefully, how sweetly
would he go on ! Such an one would in truth walk
with God : knowing for a certainty, that every thing that
comes upon him, was brought about, and took place,
according to his all sweet will.
This word of Peter stands firm, " He careth for us."
And what word can we hear that is more sweet. There-
fore, says he, **cast all your care upon him." And if
we do not this, but will be- careful for ourselves, what do
169
we dte but wdeavour to hinder the< ciBom oi God^
vender onr life sorrowful, full of labours, and dii
with many fears, cares, and tumults r And, after aUy.
id' to* no purpose whatever : for by these means we
no- wholesome progress,, but, as the Preacher
"All is vanity of vanities" and "vexation of spiiit"(>|
For that whole book speaks of this kind of experienoej
seeing that, the author of it tried many things for hish
sdf, but found in all that he did nothing but labom^.j
vanity, and vexation of spirit. And therefore he ceii^
eludes, that for a man to eat, and to drink, and to d6*>
light himself in his wife, is the gift of God : that is, tbafc.
he should live without anxious solicitude, committifig
the care of himself unto God.
Wherefore, we also ought to have no other solicitacb
than how we may be without solicitude conceroiog
ourselves, and may lay hold of the care of God ovar m^
and rest in that. — And what may be said farther upon
this subject, any one, as I have said, may easily find bf ,
taking a meditative view of his whole life past.
VIEW IV.
OF THE GOOD FROM BENEATH.
We have hitherto been contemplating the good
which is in ourselves, and within us. Now let us contem* i
plate that good which is in others, and without us. And ;
the first good we are to look at, is, in those who are be*
neath us : that is, who are dead and damned. • But how
wonderful is this, that any good should be found from
them who are dead and damned ! Such however is the
infinite goodness of God every way, that he gives us to
see blessings even in the greatest of evils.
Let us then first compare these wretched creatures
with ourselves, and we shall see how inestimably great
our gains are : which we saw also, from the view oppo-
site to this in our first part. For, as many evils of death
and hell as we see in these, so many blessings we vddi*
out doubt enjoy : and our blessings are the greater, m
^pofdon a$ their evilf^ fare the gveaksr. And al)^ thps^.
tti^gis are not to be disregarded with a levity of ixa«dy
beoause they forcibly represent to us the i»ost g^oriouik
m^xjy of God. And if we set light by these thingi*^;
thete is danger lest we for our ingratitude be found
damfied together with these, or more terribly tomiented.^
Because, the more we see them to grieve and howl, thci
more we ought to rejoice in the goodness of God : ac-
cording to that of Isaiah Ixv, " Behold, my servants
shall eat, but ye shall be hungry ; behold, my servsmt^
shall drink, but ye shall be thirsty : behold, my servants
shall rejoice, but ye shall be ashamed : behold, my ser-
vants shall sing for joy of heart, but ye shall cry for
sorrow of heart, and shall howl for vexation of spiritL
And ye shall have your name for a curse to my chosen."
In a word, as I said, and as Gregory observes in hia^
Dialogue, * The examples of those who die awfully,
and of the damned, are profitable unto us for admoni-
tion and sound instruction : ' and,
Happy are they, who Cfyition gain
From that which caused another's pain.
This excellent sentiment has little effect upon us^
because it is so universally known ; whereas, it is to be
numbered among the greatest of truths, and is held in
the highest estimatibn by those who have a feeling
heart. And indeed, it is upon this point that a great
part of the holy scripture turns : that is, where it
speaks of the wrath, judgments, and threatenings of God.
Wiiich most wholesome doctrines, the examples of
those most miserable of creatures confirm to us ; which
examples, then first produce their effect, when we are
brought under the same feelings which they have, and
when we feel ourselves as it were in their persons and
stead ; for it is then that they will admonish us ; and so
admonish us, as to constrain us to praise the goodness
of God, who has saved us from such a state as theirs.
Let us next compare them with God himself, that
"'we may see the divine justice displayed in them: ahd
although this be difficult, yet it is to be attempted. . For,
164
as God is a jui}t judge, we ou^t to love and praisefati
justice. And moreover, we ought to rejoice in Go^'
even when he utterly destroys the wicked both in hodj
and soul : because, in all this his most high and inefiaiw
justice shines forth. And therefore, even hell is full of
God and of the greatest good, no less than heaven.
For the justice of God is God himself; and God is die
highest good. Wherefore, as is his mercy, so is fail
justice or judgment also to be most highly loved^
praised, and proclaimed. — In this sense it is that David
says, " The righteous shall rejoice when he seeth the
vengeance : he shall wash his feet in the blood of the
wicked," Psalm Iviii. And for this cause also it was,
that the Lord forbad Samuel, 1 Kings xvi. to mourn for
Saul any longer ; saying, " How long wilt thou moam
for Saul, seeing I have rejected him from reigning over
Israel r " As though he had said, Does my will so dis-
please thee, that thou preferrest the will of men to
mine ? In a word, this is the strain of praise that runs
throughout the Psalms — that the Lord is the judge of
the widows, and the father of the orphans ; and that he
will avenge the poor and judge the cause of the needy,
that their enemies shall be confounded and the wicked
destroyed : and many things of the same kind. And if
any one with an ignorant pity will condole with this ge-
neration of bloody men, and with this race of the ungodly
who slay^the righteous, and who slew the Son of God,
he will be found to rejoice with them in their iniquity,
to approve the things that they do, and to be worthy of
perishing together w ith them whose sins he would have
to go unpunished: and he will hear that laid to his
charge which is written 2 Sam. xix. " Thou lovest
thine enemies and hatest thy friends." For this is what
Joab said to David when he mourned too much for his
son, who was an ungodly murderer.
Wherefore, under this view, we are to rejoice with
all the godly saints in the justice of God, who most
justly punishes the persecutors of righteousness that he
might deliver his elect from them. And hence you i^
that no ^^mail blessings, but the greatest of blessing^i
\05
if^ne fdlftlx in the . dead and the damned^r-nattiely, the
tqj[urie8 of all the saints avenged, and thine also together
with them, if thou art a righteous person.
What wonder it is therefore, if, under and by thy
present evil, God is taking vengeance on thy enemy,
that is, the sin of thy body ? Nay, thou oughtest to re-
joice in this blessed work of the infinite justice of God,
which, even without thy requesting it, thus kills and de-
coys in thee thy worst enemy, that is, sin. If therefore
ftou shouldst condole with thy body, thou wouldst be
found an enemy to the justice of God working in thee^
and of this thou oughtest cautiously to beware, lest it
should be said unto thee also, " Thou lovest thine ene-
mies and hatest thy friends." And, as thou oughtest
truly to rejoice with the justice of God when severely
punishing thy sin ; so, thou oughtest to rejoice with the
some, when punishing sinners who are enemies both of
God and men. — Thou findest, therefore, that the greatest
good is to be seen in the greatest evils ; and that we can
rejoice in the greatest evils ; not on account of the evils
themselves, but on account of the infinite goodness of
God's justice avenging us by those evils.
VIEW V.
OF THE GOOD ON OUR LEFT HAND.
Here are our adversaries who are still in this life :
(for in our preceding View, we considered those who
are damned and made like unto the devils :) we are to
look upon those, therefore, who are still in this life in a
different manner. The good, then, that is in them, is
twofold.
Tihejirst good is, that they abound in temporal
blessings : so that, even the prophets were almost moved
away with envy : as in Psalm Ixxiii. " But as for me,
my feet were almost gone: my steps had well nigh
flUpt For I was envious at the foolish, when I saw the
prosp^ty of the wicked." And again, in the same
dbapter, ** Behold, these are the ungodly who prosper in
166
the worki; they increase in riches.** And Jemtt
eisoijchapter xii. ** Righteous art thou, O Lord, when!
plead with thee ; yel let me talk with thee of tby jo^
inents : Wherefore doth the way of the wicked prosper?
•they are all happy and deal very treacherously."
And why does Ood gratuitously pour out and lorn
so many good things upon them, but, that he piidit
tx)mfort us, and, shew us how good he is to those woo
are of ti right heart ? as the same 73d Psalm saith. And,
if God is so good to the evil, how much rather shaU \m
be good to the good ? Excepting that, he never tries the
wicked with any evil, but he tries the good with m
evils ; that they might acknowledge that God is
not only in their present blessings that they receive
from him, but in those hiddea blessings that are yet to
be revealed; and that they might say to themsdva
with the Psalmist, in the same Psalm, " It is good fef .
me to draw near to God : I have put my trust in th^
Ix>rd God.** As though he had. And even if I do
truffer any thing from which I see that they are free, yet, 1
I have a confidence that God is much more good unto ]
me than unto them.
And hence the visible good things of the wicked, aic
to us an encouragement to hope for those good things
that are invisible, and not to be moved at the evils
which we suffer. Thus Christ, Matt. vi. bids us look
at the fowls of the air and the lilies of the field : saying,
" If therefore God so clothe the grass of the field, which
to-day is, and to-morrow is cast into the oven, how mucb
more shall he clothe you, O ye of little faith?" And
therefore, from comparing the good things in which the
wicked abound, with the evil which we suffer, our faith
is exercised, and our consolation in God increased.
Hence, all things must necessarily work together for
good unto the saints.
The other good, (which is the much more won*
derful,) is, that even their evils are blessings unto us,
through the good hand of God upon us. For althou^
their sins are offences unto the weak, yet they are to me
strong a cause of the exertion of their strength^ amji an
167
ibcMioiiof conflict and the greater ^oiy—^^^ Blessed is
ilie man that endureth temptation ". for when he is
tried, he. shall receive the crown of life/' James i. And
iAmt greater temptation is there, than that multitude of
4lie fiiost wicked examples before us? In a word, this
world is especially called the enemy of the saints of
HBfod : because, by its enticements and wicked works, 'ft
irritates, provokes, and draws us aside from the ways of
;Grod to their ways : as in Gen. vi, *^ The sons of God
maw -the daughters of men that they were fair — and they
^liecame flesh." And Numb. xxv. " And the people of Israel
committed whoredom with the daughters of Moab."
So that it is necessary for us to be always tried with
aome evil, lest we should be taken with the offences of
Ag world and carried away, and, through weakness, be
Inrought to sin with them. Hence Lot is commended by
Peter, 1 Epist. ii. because he had suffered much from
' Ifae dreadful examples of the people of Sodom, and yet
had by their means been more established in righteous-
ness. These offences, therefore, must of necessity
isome, that they might work in us conflict and victory :
but, ** woe unto the world because of offences !" If then
Gad work so much good in us by means of the sins of
ediers, how much, ought we to believe with our hearts,
he will work in us by means of our own evils, even though
sense and the flesh may judge directly the contrary ?
Nor does the world bring us less good from the
other side of its evils : that is, its adversity. For those
whom it cannot incorporate with itself by its allure-
ments, nor devour by its offences, it endeavours to
drive away by sufferings, and to frighten by the evils of
punishment : thus ever attempting, either to ensnare by
the examples of sin, or to exasperate by the tortures of
punishment. The world, therefore, is our chimaera, with
ft fair virgin's head, a fierce lion's body, and a deadly
aerpent's tail. For the end of the world, both of its
piwsare and its tyranny, is poison and death eternal.
. : As therefore, God makes us to see our own good in
dltisias of the world ; so, that its persecutions might not
te-irttii'iuid'iisdess, they are so ordained of God to- work
Ae incvMse of'OHlr good, that, by the very means whereby
s
i
168
they hurt us, they are compelled to do us good : as
blessed Augustine saith concerning the children whidi
were murdered by Herod, * He never would have beai
able to do so much good by his favour, as he did by hi}
hatred.' And the blessed Agatha went to the prison^i^
joicing as much as if she had been going to a feast; and
spoke after this manner, * If thou dost not cause my
body to be well bruised by thy executioners, my sm
cannot enter into Paradise with the palm of victorjf;.
even as, a grain of wheat, if it be not well threshed and.
beaten out of its husk upon the threshing-floor, is not
gathered into the barn.'
But why do I dwell on these less important remarks,
when we see that the whole scripture, the sayings and,
writings of all the fathers, and the lives and actions of
all the saints agree in this point: that those who the
most injure believers, are the most profitable unto them^
if those injuries be rightly profited by. As Peter 6aitb«
1 Epist. iii. " And who is he that can harm you if yf.
be followers of that which is good ?" And Psalm Ixxxix.
" The enemy shall not exact upon him, nor the son of
wickedness afflict him." But how shall he not hurt him
when he often even kills him ? Because, by hurting him
he works his greatest gain ! — Hence we see, that, we
live in the midst of good, if we were but wise ; and yet
in the midst of evils ; and therefore, all things are won-
derfuUv tempered together by the overruling goodness
of God.
VIEW VI.
OF THE GOOD ON OUR RIGHT HAND.
This is the church of the saints, the new creation of
God, our brethren and friends ; in whom, we see nothing
but good, nothing but consolation ; not however with our
fleshly eyes, for thus seen they belong to the opposite
View of evil ; but with our spiritual eyes ; though even
those good things in them that are seen by our fleshly
eyes are not to be rejected, but we are to be comforted
in God even by them. For the 73d Psalm dared n6t -to
condemn all who have riches in this world ; but saith,
160
^;If I say I will Bpeak thus; bdiold/ 1 /should offimd
gainst the generation of thy children : " that is, if i
hoold say that all were wicked men who are rich, wise,
tAd in honour, I should condemn thy saints, many of
ivpom are such. And Paul also exhorts Timothy,
t £pist. vi. '^ to charge them that are rich in this wmM
liat they be not high-minded ; " thereby, not forbidding
DDCQ to be rich, And the scriptures represent Abraham,
Isaac, and Jacob, as rich men. Again, Daniel and his
sMipanions are said to have been in honour. Moreover,
many of the kings of Judah were saints. Therefore the
7Sd Psalm, having its thoughts turned towards these,
fBith, '^ If I say 1 will speak thus ; behold, I should
^end against the generation of thy diildren."
' God, I say, bestows .an abundance of these good
dlings upon his people for the consolation of themselves
and. others. But these are not their proper good things :
shy; daey are but a mere shadow and figure of them :
Ifaeir proper blessings are faith, hope, love, and other
gaces and gifts : all which become common by love.— ^
Tbis 13 the communion of the saints in which we glory.
And who that believes may not here ^ry even in the
midst of evils, for this is really the case : namely, that the
blessings of all the saints are . hfe, and that fais evil is
theirs. This is a most sweet and blessed view ; which
the qpostle sets forth. Gal. vi. in these words, ^^ Bear ye
<me aliother s burdens, and so fulfil the law of Christ.
And, is it not a good to know this, — that, if one
member suffer, (as it is written 1 Cor. xii.) all the other
members suffer with it? and that, if one member be glo^
rified, all the othei: members rejoice with it ? Therefore,
when I suffer, I do not suffer alone, but Christ and all
Christians suffer with me : as he saith, ^^ He that toucheth
you, toucheth the apple of mine eye." Thus; otheirs. bear
my burthen and they are my strength ; .the faith of the
dburcfa props me up when trembling ; the purity of others
bears my temptations of lust ; the fkstin^ of others sxt
my feast ; and the prayers of others are engaged on my
beWr. And, in a word, each member is mqtuafiy $on-
cnmcd for ^hejotherf so that the moi:e comely aiiirm:^
VOL. II. N
170
?
m
I
ft
c
I
ben evea defedd, preserve, and hcnxmr the less com^;
as the apostle b^ntifiilly describes it, 1 Gor. xii. And
hence, I can truly glory in the good diings of others, ai
if they were my own : and they are then- truly my ow%
if I rejoice in them and am gladdened by them.- TUxaSyl
•Bm vile and filthy, but those whom I love and wMi
whom I rejoice are comely and beautiful. By whidl
love, I make not only their blessings, but the persoiii
themselves, mine: and therefore, under their honoor
my uncomeliness will be honoured, and my need will be
supplied by their abundance.
Who mea may not rejoice under sufferings,, wfaa \b
he no longer bears his own sufferings, or, if he (foes bMl
them, does not hear them alone, being helped bj m
many holy children of God, and, in a word, by Christ him*
self? So great a matter is the communion of the sainti^ k
and so great the church of Christ! And if any one does r
not believe that these things are so, and thus tsfefe :
place, he is an unbeliever, and denies Christ and tfe
churdi!
This. is what is meant in these words, ' I believe in
the Holy Ghost, the Holy Catholic Church.' What ii
bdieving in the holy catholic church, but believing in tbi
communion of saints ? And, in what have the * sainits
communion ? In all things good and evil ! All thingt
belong to all ! Who can hurt one of the smallest mooEi-
bei!s of the body, without causing the whole bodv to i
suffer ? What pain can the extreme joint of either of the i
toes sufier, which the whole body does not feel ? WhA $
relief can be given to a toe that does not comfort the ji
whole body ? So, we are one body. Whatever another i
suffers, I feel and suffer also. What blessing soever is con^ \
ferred on another, is conferred on me also. ThoSi Christ -
says, that whatsoever is done unto the least ei his^ is .
dcoie unto him. Who, receiving the Itest cnunb of die
biead of the altar, is not said to partake of the bread of
the altar? Who, despising one crumb of it, is not said
to despise the bread !
Hence if we be in pain, if under suffering, if in die
conflict df death, let us turn our eyes to this, and firndy
» .
/.
171
believe and be assured, that we are not alone, but that
Christ and the church are in pain, under suffering, aiMi
in the conflict of death with us. For Christ did not wish
that we should tread that path of death alone, which
every man shudders at; but willed that the whole church
should accompany us in the path of suffering and death;
land that the church should bear the greater part of that
which we had to endure. So that, we may truly apply
that to ourselves which Elisha said to his fearful servant,
8 Kings vi., '^ Fear not : for they that be with us are
more than they that be with them." And when Elisha
fnyedy and said, ^^Lord, I pray thee open his eyes
that he may see," ^^ The Lord opened the eyes of the
young man, and he saw : and behold the mountain was
full of horses and chariots of fire round about Elisha."
So also all that we have to do, is, to pray that our eyes
may be opened, that we may see the church standing
fpund about us ; that is, the eyes of our faith ; and
then we shall have nothing to fear. As it is written in the
ISith Psalm, ^^ As the mountains are round about Je-
rusalem, so the Lord is round about his people, from
henceforth even for ever." Amen !
VIEW VIL
OF THE GOOD FROM ABOVE.
I do not now speak of those eternal and celestial
flood things which the blessed enjoy in the open vision of
€rod, or at lecist, I only speak of them in faith. This se-
venth View, therefore, is Jesus Christ the King of Glory
rising from the dead ! even as it was he in his sufferings,
death, and burial, that formed our seventh View of evil.
Here we may behold the highest joy our hearts can
know, and firm and lasting good ! There is nothing
whatever of evil here : ^^ for Christ being risen from the
dead dieth no more, death hath no more dominion over
bim," Rom. vi* And Christ was bom for us ; and not
only that, but given unto us. Wherefore, his resurrec-
tion is mine, together with all things that he wrought by
hb resanection. For, as the aposSe in the height of his
n2
172
glorying saith^ Rom. viii., ^^ How shall he not with him
also freely rive us all things ? " . "
What then did he accomplish by his resurrection?—
'' He made an end of sin, and brought in everlasting
righteousness ! " He took away death and restored
life ! He vanquished hell, and procured eternal gloiy!
These are such inestimable blessings, that the mind of
man scarcely dares believe that they are freqjy bestowed
upon him : even as Jacob, Gen. xlv. when he heard thai
his son Joseph was governor of Egypt, being as one
awakened from a deep sleep, did not believe what was
told him, until, in confihnation of their repeated asse^
tions, they shewed him alj the waggons that were sent
by Joseph. — So truly difficult is it to bdieve, that such
great things are treasured up for us unworthy creatoies.
in Christ, unless he reveal himself to us his poor disci-
ples by many words and many manifestations. For it is
by these " waggons,'' that is, use and experience, tluit
fae At length teaches us thus to believe.
The most sweet of these " waggons ** is, imleed,
tiiat he is made unto us ^^ wisdom, righteousness, sanc-
tification, and redemption," as the apostle saith 1 Cor. L
For I am a sinner : but I am carried in his righteous-
ness, which is freely given unto me. I am unclean:
but his sanctification is my holiness, in which I am
sweetly carried. I am a fool : but his wisdom carries
me. 1 am condemned : but his liberty is my redemp-
tion, which is a waggon that carries me in perfect
safety. So that the Christian, if he did but believe it,
may glory in the merits and all the riches of Christ, as
if he nimself had wrought them ; for they are peculiariy
his. So that he may now in safety dare to desire the time
when he shall stand in the judgment of God, whidiy
otherwise, is not to be endured.
So great a thing is faith, such blessings does it
bring in with it, and such glorious sons of God does it
make us ! For we cannot be sons, unless we inherit our
Father's possessions. The Christian, therefore, may say
with confidence, " O death, where is thy sting ! 0
grave, where is thy victory ! The stins of death is siiif
and the strength of sin is the law. But thanks be to
173
God which giveth us the victory through, our Lord
Jesus Christ, 1 Cor. xv. Who then conquered these
two? Our righteousness ? Our life? No! It was Christ
rising agam from the dead, condemning sin and death,
finely giving us his righteousness, freely putting his
merits to our- account, and laying his hand upon us. — It
fa thus that we are in safety, that we fulfil the law, and
are the' conquerors of sin and death: for which, be
honour, praise, and thanksgiving, unto God for ever and
ever, Amen !
This then is our last View : under which, we are
raised not only above our evil things, but above our
good things : and we who before lay under evils pro-
cured by the sin of another and increased by our own
sinSy now sit resting in the blessings of another and pro-
cured by another's labour. We sit resting, I say, in that
righteousness of Christ whereby he is righteous, because
we cleave unto it by faith : by the which righteousness
he pleaseth God, and, as a Mediator, intercedes for us,
making himself wholly ours as the best of priests and
the best of advocates. As therefore it is impossible that
Christ should not please God by his righteousness ; so
it is equally impossible that we should not please God
l^ our faiui whereby we cleave unto that ri^teousness.
Whence it is seen, that the Chrisdaxiis omnipotent, the
lord of all things^ the possessor of all things,, abl&to
effect all things^, and wholly without sin. And if he still
have sins, yet, they cannot hurt him, for they are for-
given him for the sake of the all-conquering and sin-
drowning righteousness of Christ on which his &ith is
stayed ; finnly believing, that Christ is to him what we
have just described him as being. For he that does not
believe is deaf to all that has been said, knows not
Christ, nor understands the benefits of him,, nor how to
make use of him.
, Wherefore this View only, without any other, may,
if truly entered into, anoint us with such consolation as
to constrain us, not only to cease from grieving at our
evils, but also to glory in our tribulations from the
fblness of the joy which we have in Christ, and to feel
nothing of those evils at all. In which glorying, may
174 -
Christ the Lord our God himself mstnict us ; who »
Wessed for ever, Amen !
With these few . thoughts of mine^ most illustrious
Prince, which are the best testimony ,of my willingness
to ^erve you that my poverty will allow me to give, I
commend myself to your Highness ; being ready t6
serve you in greater things, whenever power shall be
given me according to the desire of my spirit. For I
shall ever be a debtor to every neighbour, and especially
to your most illustrious Highness : whom, may our
Lord Jesus Christ long preserve among us, and at last
by a happy end take unto himself. Amen !
Your most illustrious Highness*
devoted servant,
Maetin Luther.
POSTSCRIPT OF MARTIN LUTHER.
This treatise I wrote, at the beginning of my minis-
terial career, to that most excellent Prince, Frederic
Duke of Saxony, when he was dangerously sick ; and
many wished it to be published. But, from goinj
through various publications, it was so corrupted am
mutilated, that I found many words wanting ; nor could
I myself tell what those words were when the treatise
was first written. I have, however, restored the sub-
stance of the sentences, and made them what I believe
they were at the first. But I have not even now altered
and pruned them as I might have done. Because in this
treatise I wish to make my " profiting appear," and to
gratify the gain say ers, that they might have an oppor-
tunity of venting their malice. For it is enough for me,
if I please Christ my Lord and his saints. And, that I
am hated by the devil and his scales, I rejoice from my
very heart and give thanks unto God.
^RATA IN THE TESSERADECAD.
Fftge 1^ line 5, /or ThirringS read ThOiunga*
-*« ibid, little 6, ^ ffismm — Mismia.
/
t
Msxiixi Hiitlftnr
ON THB
« LAST WORDS OF DAVID.
2 Samuel xxiii. l — 7.
PREFACE:
M. GeORGB RORARY TO THE GODI,Y ReADEE,
* « ■ '
GREETING.
I COULD not, godly reader, avoid commending this
work to thee, (which without doubt is of itself accept-
able,) the more especially on this account, — because, it
was the last of the doctrinal writings of the author,
Martin Luther of pious memory ; and because it was
the last labour of that most learned translator, and
most holy man, Caspar Cruciger. — ^Thus, it seems as if
the very title anti matter of the work, " The last words
of David," brou^t with them the signal for death,
which came both upon the author and the translator*
immediately after the work was finished.
With regard to Luther, indeed, the event followed
the signal somewhat later. He died on the 18th of Fe-
bruaiy 1546, the third year after this work was pub-
lished. But, with respect to Cruciger, his death followed
immediately upon his finishing the translation. For at-
though he was exceedingly ill tor many months, and de-
bilitated in body from most excruciating pains in his in-
testines, yet, he still persevered in his version of this
work, and finished the greater part of it during his
illness, and revised and corrected it when finished. And
this is wonderful to us in two respects : first, that his
life should be spared so long, when all the powers of his
body were destroyed and exhausted by the violence of
the disease: (the faculties of his senses and mind ex-
cepted, which remained in all their acuteness and per-
* The original was written by Luther in German^ and trans-
lated from the German into Latin by Cruciger. — It is from the
Latin that the present translation is derived.
J
178
fection to his latest breath :) and then, that he shoidc
have strength of body under all that weakness a«
excruciating pain, to go through the labour of refereoo
and writing. — But however, as soon as he had put lb
finishing stroke to his translation, which he did wid
expressions of joy ; the day after, by a peaceful depar
ture as one falling asleep, he was csuled out of this M
where he had usemlly served the church, unto the etmi
church, and to the all-sweet enjoyment of God, and o
our Lord and Saviour Jesus Christ, toother with tfai
of the prophets and apostles, and of David, Lutbef
and all the saints. Hepce, it would appear, that he win
thus gifted of God with strength, and had his life Mi
longed just that time, that he might translate into ql
Latin tongue the whoje of this most useful and nee
sary work of Luther, (wherein, from " The last woid^
David " he has piously and learnedly set forlfe the
natures in Christ and his offices,) thatjt might be
also by all the churches beside the German.
W herefore, godly reader, embrace this work
grateful heart, and enjoy with all gladness t&e iWiJIf
bour^ of those great men David, Luther, and .CfOpgJI
and their last confession concerning the Son of (jQD '
Messiah and our Saviour, which they made against
the power of persecutors and the corruptions of <"
deceivers. And, together with us, pray the eternal
the Father of our Lord Jesus Christ, that he w
preserve this great light of his' own doctrine in
church, at this day, in all its bri^tness : and that )|
would long preserve among us the other godly teacb^
that are left, and, after them, raise up other burning W
shining lights, who may ward off and dispel that ctefi
ness of the ^* last days" of the world, which aie l|
much to be feared ! — Farewell !
mttemberg,A,D. 1549.
«
THE
^' LAST WORDS OF DAVID.
2 Sam. xxiii. 1 —7.
99
Now these be the last words of David. David the son
of Jesse said J the man that was confirmed concerning the
Messiah of the God of Jacobs sweet in the Psalms of
of Israel, said,
The Spirit of the Lord spake by me, and his word
sounded on my tongue. ITie God of Israel said, the
the Rock of Israel ^ke to me: he that is a Just
ruler amofig men, ruhng in tht fear of God. And h€
shall be as the Ught of the morning, when the su»
ariseth, even as a momifig without clouds; when the tender
grass springeth out of the earth by the clear shining after
rain. For my house is not so before God: because he
himself hath made with me an everlasting covenant, or-
dered in all things and sure. But the sons of Belial are
all of them as thorns destined to be thrust away, which
cannt^ be gathered with hands. But the man that shall
pluck them out must be fenced with iron and spears;
so that they shall be utterly burned with fire in their
own place.
[This is Luther's own version of the oripnal Hebrew: which
the present Translator has been very particular in giving correctly
and fiterally : because the ar^ruments and matter of the whole Treatise
depend upon it.]
INTRODUCTION.
St. Jerom affirms, that he felt a great inclination to
undertake at once a translation of the books of the Old
Testament from the Hebrew into Latin; because he
saw, that we Christians were held up to derision by the
180
enemies of Christ ; who said that those Books which in
then had among us, and which were then received
and read in the churches, were not genuine and
but that, in many words and syllables and letters
them were read differently from what they were in
Hebrew originals.
The same circumstances also, (that is, many
being found, in that version, which is ascribea to
SEVENTY, and which was commonly used in the
churches, to differ from the Hebrew originals,)^ u
on many others before Jerom, such as Aquila,
tion, ana Origen to the same desire of publishing
versions. So that, at last, the versions of six translai
were collected and read together ; and it was called
HEXAPLA. ^
After the same manner also, in this our day,, ncff
versions have begun so to increase and multiply^ witfa||[
a few years, that it seems as if there never would be
end to them, but that we .should at length have
many editions of the Bible, (which was the case also
those former times,) as there may rise up strijd&iir
teachers and novices of this cast, who shall persuan
themselves that they have some great knowledge of thQ
Hebrew tongue.
And thus it must be, that after them other inttf:
preters will be sought for ; because, we pay so muck
respect to the calumnious judgments of the Jews cOBr
ceming our Bible. Whereas, they themselves so mis^ar
biy lacerate and alter the Bible >by their various anj
differing interpretations, their grammatical distinctioav
and their punctuations, that, if we were to follow tfadr
interpretations, we should have no Bible at all that east-
tain^ one sure and harmonizing text clear^ expressed
and understood. Because, each one of the Uabbins wiH
have his interpretation received in preference to all
others. But why should we have no pure Bible at al^
you will ask ? — Because they themselves are compelled
to confess, that they in many places do not understand
the meaning of their own words. So far is it from pda-
i^ibility that they should give a pure and harmoaiziiig
181
,^ exposition of the Bible, even with respect to the grani;^
matioal sense, (to say nothing about the spiritual sense^
for of that they are altogether ignorant.)
Wherefore, I pay no regard whatever to their ca-
villings'; nor do I consider their judgment of so much,
consequence, as to induce me, on that account only, to
learn the Hebrew tongue. And I can give a sound
reason for the principles on which I act. — It is certain
that we who are Christians are in possession of the true
mind and sense of the Old Testament scriptures, and
also of the doctrine of the New Testament : that is, we
have the knowledge of Jesus Christ, who was promised
in the prophetic scriptures, and was afterwards mani-
fested, and brought with himself tlie true light and un-
derstanding of the scriptures : as he saith John v. 46.,
^* Had ye believed Moses, ye would have believed me :
for he wrote, of me." And Luke xxiv. 44, " AH things
must be fulfilled which were written in the law of
Moses and in the Prophets, and in the Psalms, cbncem-
ihg'tae." And again, verse 45, " Then opened he their
«ycs that they might understand the scriptures."
Here is then the grand turning point : on this all
depends : in^ this all centres. And, he that does not
truly know or desire to know this our Lord and Saviour
Jesus Christ the Son of God, whom Christians preach,
such an one is to be persuaded to abstain altogether
from the books of the Holy Scriptures. For he cannot
but run against them in every part, till at last he be-
comes blind and enfuriated, and rushes headlong ; and
that the more terribly, the more determinately he applies
himself to the reading of those scriptures. And such
an one may indeed be called a Jew, a. Turk, or a
Scythian ; or, if he like, a Christian. — For, mark what •
it was that precipitated the Arians, the Manichees, the
Pelagians, and other followers of heresies £i.mong us into
■errors and destruction? What was there wanting to
them that is necessary unto the true reading of the
scriptures ? What can the whole tribe belonging to the
Pope complain of as wanting to them ? Have they not
(I am not now speaking of the Old Testament,) have
they not, I say, a reading of the books of the New Testify
ment sure, perspicuous, and clearer than the li^i.
And, what is now wanting to the authors of new sects i|
this day ? Have not these also the opportunity of read-
ing the doctrine of the Gospel most surely and- deolf
delivered in the books of the New Testament? Andye^
they fully manifest that they neither hold it nor undef^
stand any thing about it. — ^Are we then to suppon
that a new version of the New Testament also, ever mt^'
or is now, necessary, just to suit the fanatical caprice gjf
the mad whims or dreams of some one brain or anoAgr
that is driven to and fro by Satan? If this be the caa^
what end will there be to such new interpretations, 0t
where will their number stop?
Wherefore, if I were allowed to have my choksti
either of retaining the intrepretation and sentiments ef
Augustine and other pure writers like him, (which wonU
be retaining the mind of the apostles), and being withoult
that in which he was deficient, (for he sometimes erMd
from the meaning of certain Hebrew letters and words);;
or, of abiding by the sure and clear interpretations gf
the Jews, as they would call them, (but which they them-
selves are compelled to confess, do not agree in all
things), without the understanding of Augustine, and
such other of the ancient commentators ; it id easy Uf
judge which I should choose. — I would bid an eternal
farewell to the Jews, and send them, together with their
interpretations and points to letters, to that place to
which they ought to be consigned. And I know I
should remain on the side of eternal life* For althou^
Augustine (for example), did not understand the word
KiKAiON, Jonah iv. 6, which he rendered * cucumber;'
and again, although he did not know that the Hebrew
words, Haggai ii. 7, signified " the desire (hemda) of
all nations shall come," and rendered the passage thus,
not very wide of the meaning, " The desired of all
nations shall come ;" yet, by these trifling errors his faith
was neither overthrown nor in peril ; for that still hdd
fast hold of the true anchor of his salvation ; that is,, of
iiim who is '^ the way, the truths and the life^" concemio^
IBS
whom ail the prophets prophesied, and to whom, as it is
said Acts x. 48, " they all gave witness."
Whereas, the Jews, bemuse they do not receive
Christ, are never able to arrive at the knowledge of
Moses and the prophets, nor to an understanding of their
ttieaning : that is, what the true doctrine of faith is, what
/die law requires, and what the examples and historical
events recorded in the scriptures teach. And yet they
Itave the whole scripture, and it is sounded forth in their
"•ynagogues every day. But thus Isaiah prophesied of
inem, chap. xliv. 18 ; that it should be with them as if
Ik book were put into the hands of one who could not
read ; who, althou^ he should see the figure:^ of the
letters, and, as the Germans say in a proverb, should see
ibe ' furrows of the black corn-field ploughed upon the
white surfece,' yet would not know what these letters or
sentences meant, nor what they expressed, and would
p^ over them without the least mental understanding.
Whereas one that knew how to read and was in the
habit of reading quickly, would catch the sense of the
scriptures by just turning over the leaves, and perhaps
while doing something else at the same time ; nor would
he be at all prevented from getting at the sense, even if a
few letters or words should escape him here and there ;
and such an one would receive the whole contents of a
great portion of the scripture, while the other was finding
oat the meaning of one word or syllable. So also, one
fliat is an excellent singer, will run over all the notes of
the tune, which are written down in the same way as
letters; before another, who is unacquainted with the
musical characters, will find out the meaning of those
first characters, of the tune which are placed at the be-
^ning, and which are as it were the directions and
guides to the whole tune, and are therefore called keys.
See how the case stands with Nicholas Lyranus, a
pious man, a good Hebraist, and a faithful interpreter. —
What an excellent work does he undertake when he re-
fates the corruptions of the Jews in the Books of the New
Testament? But on the other hand, how frigid, how futile
b that same man, while he follows his Rabbi Solomon r
184
How little does he say to the parpose, thou^ he. h»
before him the pure Hebrew text, without any ambigaityt
And yet, he is by far the most faithful tad pure inter^'.
preter, and far before all the antient and modem Ikk
braists, who, are so devoted to the Rabbin9, and who
studiously follow them. In a word, it is by no m<
a usefuT service to the church to introduce among
books the labours, the interpretations, and the opii
of the Rabbins and judaizing grammarians. All
things stick too closely to the scriptures alreculy, wil
bur introducing them by labour and study. Fori
superstitious regard to the letters and the texf that
received by the Jews, and a dependence on their
thorities and examples, soon bring on a darkness ;
at length, the true sense and understanding of
scriptures concerning Christ are lost, and judai^ii
imaginations creep upon us unawares when. . they ou^t
not. And this I have observed has been the case with
all interpreters, no one, not even myself, excepted.
But, in a word, if we do not in our expositions dirept
all our labour and study to make the text of the Scrip*
ture, as far as it is possible to be done, agree with the
sentiments of the apostolic writers as recorded in the
New Testament, against all the corruptions of Rabbin^
it would be far better for us to let alone the study erf J
Hebrew altogether, and to abide simply by that yersionl
of the Bible which has hitherto been received and use^^
(which has now nearly all been explained and illustrated'*'
by the books of the New Testament,) than so to multip^ .
new versions on account of a few places where m
Hebrew text is different, or where the true meaning of '
certain words cannot be ascertained; for. by all mese ^
versions, nothing is produced but a distraction of the '
memory of those who read all the varieties and differ- .
ences of renderings, and a hinderance of study ; and ;
after all, the passage is in many places left more obscure '
than it was before.
In order therefore to excite attention, after the ex-
ample of others, I have taken upon me to give ao
£xposition of " the last words of David." This howeyef
185
I diaU not do after the manner Aat I have adopted in
some former versions, where I followed Rabbins and
other interpreters, that I might not appear to set myself
up for the only wise one ; for here, I have resolved to
stand by my own judgment, and to follow the leadings
of my own spirit. And if there be any one whom ihat
does not please, he may, for what I care, follow that
which pleases him best. I know this is not the first
time that my writings have not pleased all. But now,
by the grace of God, I am become proof against the
various opinions of men. Yet still, I will not bind
myself by a determination to condemn all they say or
write. " Let every man prove his own work." Let
him look to it what he builds upon that foundation that
is laid ; let him look to it whether it be gold or wood,
silver or stubble ; for the day shall declare it.
EXPOSITION. .
Now these be the last words of David.
They are called the " Last words," because he thus
spoke them as testifying that he wished to hold them
fast unto his latest breath, and to die and depart out of
' this life in the confession of them, seeing that they are
spoken as we are accustomed to speak when we add our,
' I have said it ! ' ^ This is my testimony ! ' ^ Let this be
recorded and established for ever ! ' For these are not
the words of the last hour of the life, or of the govern-
ment of David ; but the words of his ultimate wishes,
(as we say,) or of his last will and testament ; which
he would ratify by his death, and which he testifies that
he would have to be observed inviolably even after his
death. It is such a will and testament as is written by
the testator during his life, and after which he can and
may live many years, and during that time say, do, and
suffer many things, while the written will, that contains
VOL. II. o
196
his ultimate wishes, still cemaios fi)ced, fatified, and «
alterable.
Thus therefore these are called, and rightly calk
" the last words of David," which he wishes to hf
that power and force, as though they were a last will a
testament written at the point of death ; though he 8
and did many things afterwards in his government, i
suffered also many things ; as appears from the sab
quent part of his history, where his numbering of
people and the punishment which followed it, are
corded ; and also his appointing his son Solomon as
successor to the kingdom, and giving him directi
concerning the building of the temple ; his taking a
him a young Shunamite virgin that she might warm h
because he had abstained from the rest of his wi
since the time of their defilement by his son Absalon
David the son of Jesse said.
How humble and modest a' commencement !
does not boast of the glory of his nation and- of
circumcision, nor of his virtues and sanctity of life,
of the kingdom given to him from above. He sim
styles himself " the son of Jesse," as though he ti
some private person, and not that mighty king, y
would leave behind him heirs to such exalted hopo
He is not grieved at, nor ashamed of, the very hun
birth which he derived from his father, in being hoc
a parent who was a shepherd, nor of having been h
self a keeper of sheep. Nay, that he might the qc
debase himself, he himself confesses the original si|
nature — that he was born in sin and worthy of dej
as are all the human race. And all this was because
did not here design to speak of his own glcwy, but
things the most high and important ; and which are
far above all human things, that no human dignity,
righteousness or holiness, can add any thing to the
and no human misery, no sin or even death, can take i
thing from them.
The man who toas confirmed cmcerning the Mess,
of the God of Jacoby stpeet in the Psalms qjf* Israel^ sa
187
Here be now begins to lift up his head above all things
id to glory in a new manner, but yet, in truth and
ithout arrogance. Here you hear another David, far
K)ve David the son of Jesse. This glory he had not
r nature and by birth as hereditary ; nor did he imbibe
in his father's house, from education ; nor was it
quired by his own virtues, industry, wisdom, or regal
)wer. — He had it from some other quarter. He received
from above of God. For, " a man can receive nothing,
:cept it be given him from heaven," as the Baptist
ith, John iii, 27; he cannot receive it upon the grounds
' his own worthiness or merits. This gift, therefore,
'avid exultingly proclaims ; and for this benefit, sings
le praises of God and gives him thanks with his
hole heart.
What then is that, you will say, on account of which
1 this glorying is ? David saith the first thing is this :
-I am the man to whom the Lord has surely pro-
ised the Messiah, or the Christ, of the God of Jacob !
amely, that he should be bom of me, of my blood,
' my posterity, and of my house ! And of that I am
artain and fully assured : not only because God has
remised it, who is true and faithful to his Word and
innot lie, but because I hold that promise fast by a
led and assured faith, and rest securely on it without
ny doubt whatever, being fully persuaded that my con-
oence will not deceive me : and therefore with all the
Rist of an unshaken mind, I rest in the Word of God.
ind being thereby anointed with real gladness, I am now
feady to yield all obedience to his will, and willing to
N or die, or to do or suffer any thing. For I know
M am persuaded where this life — this spirit will remain.
w will not wander in darkness, uncertainty, and doubt ;
to will it depart unhappily out of this mortal body.
^^ I know that I have the sure promise of God con-
'^^g the Messiah, and I hold the same in an un-
^*aken faith.
, The Hebrew word H UK AM can hardly be rendered byus
•one word. Hieronymus says it signifies * constituted,'
o S
188
nor is he far from the mark ; for it signified * established,'
^ certified,' ^ confirmed.' And I believe the author
of the Epistle to the Hebrews referred, and alluded, to
this word, when, in his description of " faith," he de-
fined it as being " the substance," (in the Greek
Hupo STASIS,) that is, a firm and sure confidence or "j
expectation, resting on the Word of God as a firm and
immovable foundation. For that faith, which is truly
a faith in the Word of God, ought to be that firmness
and stability of mind, which neither shakes, nor wavers,
nor is moved from its point, nor trembles, nor looks this
way and that with anxiety ; but which firmly and steadily
rest on a sure and immovable foundation; that is tte
Word of God.
The same Hebrew word is found in that passage of
Isaiah xl. 8, " But the word of the Lord shall stand for
ever." For the primitive word is lakom. As thou^
he had said, * The Word of the Lord stands,' * stands
firm,' ' is stable,' ^ does not depart,' * does not shake/ \
* does not fluctuate,' 'does not flee,' * does not slide,' ^is ■
not frustrated.' Wherefore, when this same Word is
truly apprehended by faith, the heart becomes like it,
certain, firm, and secure ; and stands immovable, erect,
and invincible against all the attacks and impressions of
temptations from the devil, death, and hell, by which it
may be assailed ; and, with a greatness and confidence,
yields not to evils, but the more and more boldly with-
stands and bursts through them, courageously despising,
and, as it were, looking down with proiid contempt upon
whatever it feels to attack or oppose it, or to cause
doubt or distress.
. It is such a person as this, that is termed hukam,
* established ; ' and as you may say ' substantiated,'
* confirmed,' and assured passively ; that is, fully per-
suaded; even as the Word of God is sure actively*
Such also is Paul, where he says, Rom. viii. 38, 39,
" For I am persuaded, that neither death, nor life, nor
angels, nor principaHties, nor powers, nor things pre- [-
sent, nor things to come, nor height, nor depth, nor any :-
:
c?
>
- 189
Other creature, shall b^ able to separate us from the love
of God, which is in Christ Jesus our Lord." And
again, 2 Tim. i. 13, " For I know whom I have believed;
and am persuaded that he is able to keep that which
I have committed unto him against that day." And
|he same is written 2 Pet i. 10, " Give all diligence to
;'make your calling and election sure."
^ Thus David is here rightly called hukam, as having
c also a sure promise, (which was given also to the pa-
triarch Jacob, Gen. xlix. 10, " The sceptre shall not
.depart from Judah — until Shiloh come," &c.) and
/resting upon it in an assured and firm faith; that this
Messiah shall surely be bom, and shall manifest himself,
from out of his posterity. For this promise is here
repeated to David, and made much more expressive
■ and manifest, for, leaving out all the rest of the race and
.. femily of Judah, it pxoints to the house or posterity of
David only ; — tliat the Messiah is to be surely expected
from that family.
But you must here bear this in mind — that this as-
surance in which David says he stands, or is hukam, is
to be referred most especially to the divine promise itself.
Because there is a difference between the certainty of
4e promise, and the certainty of our faith; though these
two must always go together. For where there is no
promise there can be no faith : and again, where there
is no faith, the promise is in vain. But our faith is not
always sufficiently firm, but is sometimes attacked by
temptation^, and becomes languid, and oftentimes well
nigh fails. Whereas the promise, as being the eternal
ind immutable decree of God, stands for ever fixed,
inn, and immovable. Hence, it is in respect of the
promise itself that this honour is given to David, when
16 is called hukam, or ' fully assured,' because he has
:he sure promise made unto him ; though he could not
ipprehend and hold fast that promise but by faith, for
iaith there must be. — But, so far concerning this first
particular.
He now goes on glorying, and adds, " Sweet, or
190
pleasuit, in the Psalms of Israel.'^ As thoi]g)[i be
author of the Book) had said, he did not keep
sure promises concerning the Messiah, (as has ,
before observed,) in private, or to himself only, J(q^
the faith that he had is not an inactive principle, ~
happy in itself only, but exerts and lays itself out
it were for the benefit of others ; and by its voice
confession, openly proclaims this great kindness of G
that others also may be won to believe and becoi
partakers of such a blessing. Nay, that he might t
also his own joy, he says, that he meditates beau
and sweet Psalms, and makes pleasant and gladdeni
melody, that he might therein celebrate the praises
God and render him thanks.
Thus therefore he piously glories that he has comp
also noble, sweet, and delightful Psalms concerning tl
promised Messiah, that they might be sung as songs
?ublic thanksgiving in the assembly of the people
srael, which Psalms were then generally accusto
to be sung, and in which also, besides those praises
the divine goodness, wonderful prophecies and sec
doctrines were delivered to that people and explained;
And moreover, an advantage was derived from this W
ginning and example of David in composing Psalms, ifli
tnis respect, — many others afterwards, being gifted with!
the true light and a spirit of prophecy, pursued this
method, and themselves also composed Psalms after the
same manner; and even in the time of David there
existed the Sons of Core, Heman, Asaph, and others.
And these Psalms are called delightful and " sweet,*
not from the sweetness of their composition or beauty
of expression, nor from the harmony of their numbers
or tunes when sung, which things please the ear only,
and are what are called grammar or music, that is, when,
during the time of their being sung, that which is called
the text, or the tune, or the notes and sounds themselves
of the musical harmony, have a particular elegance or
sweetness. But they are called " sweet," much rather
on account of the peculiar grace and sweetness of the
191
f^^ doctrine and spiritual consolaticm which they ccMltaiil :
5p/ evea as Paol^ Ephes. v. 19, exhorts that "hymns and
j,> spiritual songs" be sung in the churches with grace.
,p In this grace and sweetness the Psalms of David
J especially abound, and have a wonderful power and
ji, efficacy in comforting afflicted minds and consciences
(: which are struggling with the terrors of sin, with the
fear and dread of death, or with any other kind of
trouble. To such, the Psalms are wonderfully sweet,
delightful, and full of consolation; because they sing of
and predict the Messiah, even when the words them-
selves are read without any music or singing. But yet,
the musical art adds much to their sweetness, as being
a wonderful work and gift of God ; especially when in
a large assembly they all sing with a becoming gravity ,
and devotion. So, it is said of Elijah, 2 Kings iii. 15,
that when a minstrel was brought unto him, (wha no
doubt was one that sung the Psalms in the public assem-
bly, according to the manner instituted by David,) the
spirit of prophecy was revived in him. And David also
himself, playing on his own harp, often drove the " evil
spirit" from Saul when it came upon him, or certainly
repressed it, 1 Sam. xvi. 23. For that terrible spirit
cannot bear the Word of God when preaqhed or sung
in true faith. He is a spirit that is the author of pertur-
bation and dejection of mind, and cannot remain where
the heart is in the spirit, that is, engaged with God and
the Word of God, and joyful and happy therein. Thus
Antony the eremite said, that the devil is tortured by
the spiritual joy and gladness of the godly.
But, David does not call these Psalms his Psalms,
but " the Psalms of Israel : " nor does he claim them
as his own, or arrogate them to himself as an honour due
to him : but he will have them received on the authority
of Israel, that is, of the church, and considered as the
psalms of the church : that is, he would in this way
unite himself with the church, and acknowledges her as
the great teacher and mistress : and would acknowledge
that this gift was bestowed upon him for her benefit
/
19^
and through her ministry. And by this he woold a
testify, that he retained that confession of d
which was delivered in the church downward from
first fathers, and which he himself also had received
from her ; and that he brought forward and approved
of no other kind of doctrine, than that which is hel
forth in the church, who alone, it is certain, holds the
true Word of God. For it is of the utmost impoi
to know whether or not the people of God, or
church, approve by its judgment any doctrine or p
that is publicly brought forward, or will give it sanction
for the Holy Spirit must necessarily be in such ao
assembly: whom all in the church ought certainly to
acknowledge and venerate.
And it is in this same way that we now speak of oar
poems and authors of hymns. Thus, Ambrosius com-
posed many excellent hymns for the church, and these
are now called the Canticles of the church : because the
church approves them, as being agreeable to the doc- j
trine of the Gospel : and therefore, she uses them as ^
though composed by herself. For we are not accus- *
tomed to say * Ambrosius, or Gregory, or Prudai*
tius, or Sedulius, sings so and so,' but, * The church
sings so ^nd so.' That is, those canticles are now
become the property of the church, which the <:hurch
together with them, and they together with the churchy i
sing in common; and because, though they are now
dead, the church still retains the same canticles.
In the same manner, therefore, David would have .
his hymns called the " Psalms of Israel :" that is, of
the church of God ; because the same spirit which
composed them by David, still continues to sing the
same in his assembly after David is dead. And herein
he acknowledges the judgment of the church, because it
approves these Psalms as its own. And without doubt
David then well knew by the Spirit, that this Book (rf
Psalms would live and remain in the church as long as
any Israel or people of God should exist : that is, unto
the end of the world. And so we see them to remain
19S
to tbB dvf , aad going oo to icbud unto our pQ6t&-
y. WhevefiDre diey are josthr called "« the Psalms of
lad," or of the Gfamdi of God.
The Sfirit of tkt Lard spake by ar, ami his Want
msds am wof Urngrnc
Hete he exahs hinwdf in a wonderful manner,
id as it were soais od hi^ towards the heavens, and
leaks of things so great, diat I woold that I may but
i able to come up to their magnitude in any small
^ree. For in these words he at the rery outset embraces
lat most sublime article of the doctrine of faith and
mfesston, — die wonderful mystery of the three Persons
1 the Godhead !
For, first, he doquoitly makes mention of the Per-
m of the Holy Spirit, and ascribes unto him all that
le prophets ever prophesied ; when he says, that it B-as
[ie " Spirit of the Lord " that spoke by them, even as
■ was he that spoke by hina also. And so also Peter,
nth reference to this scripture and others like it, saith,
that no prophecy came by any human will, but that
K>ly men of God spake as they were moved by the
loly Ghost.' And in the Nicene Creed, it is thus
nng concerning the Holy Spirit, * Who spake by the
vophets.' And thus also, here, are attributed to him
he very opening of the holy scriptures, and the whole
tf the ministry of the Word and sacraments which are
isibly set forth, and which strike and move our ears and
Buses. For Christ himself ascribes his voice to the
loly Ghost, when he says out of Isaiah, Luke iv. 18,
The Spirit of the Lord God is upon me, because he
ath anointed me," &c. And again it is said, Matt. xii.
8, out of Isaiah xli. " Behold my servant whom I
ave chosen — I will put my Spirit upon him." And
gain, Luke i. S5^ " The Holy Ghost is said to over-
^dow Mary: that is, to work effectually in her and
ause her to be fruitful : so that, Christ may truly be
ailed the Son of God, conceived of the Holy Ghost.
And how great an honour is it, how proud (yet holy)
I boasting, when one has confidence thus truly to glory,
194
that the Spirit of the Lord speaketh by him, and that
fa^ mouth and tongue sounds forth the Word of the
Spirit ! Such an one must necee^arily, and indeed have
the most certain testimonies of his office and ministry.
Such an one must be, not David the son of Jesse, that
is, as he was born, a sinner and ignorant of God ; but
it must be that David, who, by the Spirit of Grod, and
by the promises made unto hitn, was raised up to bet
prophet. And will not such an one sing ^^ sweet
Psalms," when he has such a teacher, who teaches him
inwardly and speaks by him outwardly ?
Here, therefore, " he that hath ears to hear let him
hear." — My words, saith be, are not mine. He that
heareth me, heareth not me, but the Spirit of God, yea,
God himself. He that despiseth me, despiseth God who
speaketh in me. For I see, even now, that there will
be many of my posterity who will not hear my worda^
nor understand this my glorying ; and that, to their own
great and eternal ruin ! — But we are not permitted thus
to glory, nor any one else who has not a prophet's
calling and gifts. Nay, it is a blessed thing for us, when
we are so far favoured as to become saints and to have
the Spirit of God, and when we may glory i nbeing the
catechumens, as it were^, and the disciples of the
prophets^ that is, when we receive the doctrine deli-
vered by the prophets and apostles, and follow them nsi
the great heralds that speak the voice of heaven ; when
we speak no other things than what we have received .
and learnt from those teachers; and when we oaa
assuredly boast in this, as being the very and true doctrine
of the patriarchs and the prophets. For the scripture
calls such the " sons of the prophets : " that is, those who
do not bring forward any new or peculiar Wnd of doc*
trine, (which is the office of the prophetic vocation only,)
but who spread abroad that same doctrine which tbey
have received from the prophets. These are the real
Israel ; or certainly a part of that assembly to whom
David signifies that he delivered his Psalms.
The God of Israel saidy the Rock of Isf^ael spake to
195
t: he that is a jtist ruler amor^ men^ ruling in the
or of God.
You have now heard three speaking. Just before,
»avid said that the Spirit of God spake by his tongue ;
id there, there is clearly set before us Christians, the
erson of the Holy Ghost. For what the Mahometans
• Jews or others believe or believe not, is nothing to
\ We know that to the Holy Spirit is ascribed,
xrording to the scriptures and the confession of our^
reed, the work of speaking with us in the church by
le prophets, apostles, and other teachers or ministers ;
ad that he is effectual in the church by the vocal Word
lid the sacraments ; which church he sanctifies, rules, and
overns. Therefore these words of David, are properly
le words of the Holy Ghost, pronounced through the
louth and by the tongue of David, concerning the
ther two Persons who are speaking.
What then does he (the Holy Ghost) say concern-
ig those Persons ? First, he speaks clearly concerning
be God of Israel who spoke to David ; that is, who
;ave him the promise. And who that God is that
peaks, is well known to us Christians from the Gospel,
ohn i. 1 : namely, God the Father himself, whom
loses testifies of as having said in the beginning, " Let
lere be light," Gen. i. 3. And, the Word or Logos of
lat God, is the very Person of the Son of God, by
hom " all things were made," as it is said John i. 3.
nd this same Son of God is in this passage called by
e Holy Spirit the Zur, that is, the Stone, or Rock, or
Tength, of Israel, and the just Ruler among misn.
ad, this Person the Holy Ghost thus represents as
irelling among men, and there speaking atid giving
omises. — Therefore, there are three persons speak-
g, and yet, it is. the same One God that is speaking,
e same One God that is promising, and the promise
the same; even as, there is but One God, who is
essed for ever !
But, as that action of God, whereby God, through
le ministry of the Word, works in men by the external
196
voice and by signs, is properly ascribed unto the Holt
Ghost ; so, it is properly ascribed unto the Son of God,'
that he alone assumed human nature, and was therefore,
constituted Lord and Judge of the whole human race
and of every creature ; as it is written Psalm viii. 4—6,'
" What is man that thou art mindful of him, and thft*ii
son of man that thou visitest him ? Thou madest him tcf<
have dominion over the works of thy hands : thou hast
put all things under his feet," And yet, we do not
therefore make Three Lords, or a three-fold dominion.
But there is One Lord and one dominion : which, God
the Father has given unto the Eternal Son, yea, unUi
him as Man and the Son of Adam : and yet, not to the
exclusion of himself and the Holy Ghost : yet still, if
it is truly and properly called the power and dominioo^
of the Son of God, delivered over unto him by the
Eternal Father. Therefore, it must of necessity be, that "■
this very Son of Man whom you in this passage hear
called the Lord, or Ruler, is truly and naturally Godl
seeing that, he holds this same kingdom which is God's
alone, and has an equal power with God the Father. —
For God never gives to, or bestows on, any other out of
himself his own, (that is his properly divine,) honour,
and power, and kingdom : according to that scripture,
'* Thou shalt have none other gods but me." And
Isaiah xlii. 8, " I am the Lord — and my glory will I
not give to another, neither my praise to graven
images." When therefore he himself declares that he
gives his honour, power, and kingdom, (that is, puts all
things that he has made in subjection,) to this Man or
Son of Adam, with equal and the same power as that
under which he himself holds them ; it must of neces-
sity follow, that this same Person to whom this power is
given, is not a strange god or an idol, but truly and
naturally God, together with the Father himself and the
Holy Spirit.
But of this, (by the help of God,) more shall be said
hereafter, and other similar prophecies shall be brought
forward. Let us now, as we proposed, open up these
words of David ; in which are clearly testified these two
197
principal heads or articles of the doctrine concerning
God: — That, there are three distinct Persons in the
Godhead ; that, of these three Persons, one, that is, the
Son of God, should take upon him human nature, and
receive from the Eternal Father a power and dominion
over all things ; and that the Holy Ghost, should put
into the hearts of men, by faith, that light which truly
apprehendeth God, or the knowledge of God, even as
he had made known the same before by the tongues and
voices of the patriarchs and prophets. Which operations
of the Holy Spirit must, of necessity, be also truly and
only divine. For it is not in any human or angelic
power or faculty, either to foretel these things and promise
them long before they took place, or to work faith in
the heart, firmly to believe them. Thus Paul saith, that
the faith which the Holy Ghost bringeth, and worketh
in the hearts of them that believe, is, " the gift of God."
Nor is it in the power of every one to see and appre-
hend this distinction of persons so manifestly signified
in the prophetical scriptures and in the Psalms. For
when any one lights upon such words as these with his
carnal mind and with the judgment of reason, he will
read the words, indeed, in this order, " The God of
Israel said, the Rock of Israel spake unto me : he that is
a just ruler among men," &c. But when he thus reads the
words, what else will he think, than that all this is spoken
of one and the same person in many and redundant
words? Or else, he will fall into those deliriums of the
blindness of the Jews, who make this just ruler over
men, and this ruler in the fear of God, to be David him-
self; and thus, they absolutely change this most sweet
promise into a legal precept; as though nothing else
were said, than that he who would rule over men, must
be just, and fear God. Whereas, David glories in such
plain words, and with all that ardour of spirit and gra-
titude of heart, that these are the words of a promise
which God spoke to him concerning the promised
Messiah of the God of Jacob; and not a precept which
he himself gives to kings or political governors.
The same would happen to such a reader when reading
198
the second Psalm, (the whole of which, it is most certain,
is composed concerning Christ,) where, in like man-
ner, three distinct Persons are represented, as three
speaking. For, first, God the Father says, "Yet have
I set my King upon my holy hill of Sion," v. 6 ; and
this King concerning whom mention is made, must of
necessity be another and distinct Person from him who
appointed him King; and therefore, it immediately
follows in the Psalm, v. 7, '^ I will declare the decree,"
or manner; (that is, of this King thus appointed.) All
these words so far, sound as if it were that same Person
of the Father speaking who first began ; nor will reason
here understand it otherwise. But it is certain, that there
is another person here speaking; that is, the Son himself,
the King; as the series and connection of the words
will shew, where it follows, v. 7, " The Lord hath said
unto me. Thou art my Son, this day have I begotten
thee," &c. For this person to whom the Lord speaks,
and whom he said he had appointed King, must of ne-
cessity have a human nature, seeing that he makes him
a preacher, to preach the commands of God, and clearly
declares above, that he is the Messiah ; when he says,
that the world rages against th6 Lord and against his
Christ. — And moreover, that this same King and
Preacher is also truly and naturally God, is manifest
from this; that God the Father says to him, " Thou art
my Son, this day have I begotten thee;" all these things
are well known to us Christians. The same also is
manifest from God's saying that he gives to this Person
the " inheritance" of the whole world; that is, all power
and whatever the world possesses; which certainly is
nothing else, than truly giving to this same Person that
same power and that same dominion, which are properly
God's alone.
And therefore, this same Psalm commands that the
kings and kingdoms of the world " kiss the'Son :" that is,
that they profess that they adore him, and that they serve
him, &c. And then it concludes, " Blessed are all they
that hope in him ; " which certainly is due to God only.
And although all do not obey him so as to embrace the
199
Gospel, yet, this does not at all lessee his domimoti
and power over all creatures. For he that does not will-
ingly submit himself to this King under his grace, must
of necessity submit himself to him under his wraUi;
as the same Psalm says, " Lest he be angry, and ye
perish from the way." He that will not reign with him
eternally blessed and happy, shall be made his footstool
auMl be trodden under his feet with the rest of his ene-
mies ; fer i>e is appointed of God to be the only Judge
of the quiek aiid dead.
And thinkest thou that the Turkish fury, Popery,
the Jews, and the whole mass of the violent world
stmining with diabolical rage, shall, although they now
reject and despise the grace of this King and Judge,
and angrily set themselves against him, hereafter escape
hi& power and judgment ? No ! they shall find it to be
fer otherwise, as his enemies have ever hitherto found
it. For the Psalm saith, that the Lord that " sitteth in
the heavens shall laugh'' at their rage, and " speak unto
them in his wrath."
In a word, this Person is Lord and will be Lord as
widely as God himself has dominion who gave this
dominion unto him : as he himself says, ** All power i&
given unto me in heaven and in earth," Matt, xxviii. 18.
And this dominion is, and ever will remain, firm and
sure unto him ; and that unto the eternal destruction of
him who will not, willingly and under the grace of this
Lord, acknowledge it; for he shall be compelled to
acknowledge it under wrath and punishment eternal.
Here therefore you have, again, the Persons of the
Father and of the Son clearly and distinctly expressed :
and the Person of the Holy Ghost is also at the same
time clearly implied, who composed and spoke these
Psalms concerning the Father and the Son speaking.
TBiis scripture, therefore, by a manifest testimony
distinctly sets forth a Trinity of Persons, of one eternal,
indivisible, divine essence: and also clearly speaks
concerning the Son of God, who should take upon him
human nature, as being the promised Messiah.^— And this
200
IS the same confession that is set forth in these ** Last
words of David."
But, as I said, men of carnal judgment pass by
these words with an unconcerned mind ; and think that
it was not the Holy Ghost the author that spoke these
words, but the good and pious man David that spoke them
concerning himself or concerning some other, no one
knows who : and this is the way in which the greatest men
among the Jews always understand this passage. Whereas
David himself plainly declares, that this is not his poetry,
but " the sweet Psalms of Israel ;" and that it was not
he that spoke them, but the Holy Ghost by his tongue.
And moreover, they are not spoken concerning himself,
but concerning the Messiah of the God of Jacob.
But, finally, how could it be possible that flesh and
blood, and human reason and wisdom, should thus speak
forth clearly concerning things so great, so mysterious, and
placed so far beyond human comprehension, when those
same human faculties consider them foolishness and an
offence when set forth by and heard from others ?
But however, that which I have asserted so to be, is
the meaning of the words of David, that such most cer-
tainly was his belief, and that he persevered in that faith
even unto his latest breath, let us now proceed to prove
by testimonies taken from himself. And in so doing, let
us first set before us for a moment those words, 2 Sam.
vii. wherein he had respect to the present passage where
he says, that God spake to him concerning the Messiah
of the God of Jacob, and rested upon it as a foundation,
and from it as a certain fountain drew those " sweet
Psalms of Israel." The words meant, are those that are
thus written in that history which is contained 2 Samuel
vii. from the 1st to the 17th verse.
Also the Lord telleth thee, that the Lord will make
thee an house. And when thy days be fulfilled^ and thou
shalt sleep with thy fathers^ I will set up thy seed after
thee which shall proceed out of thy bowels,- and I will
establish his kingdom. He shall build me an house and
20 i
viU establish his throne for ever. I will be to him a father^
'd he shall be to me a son. And my mercy I mil not turn
my from himy as I took it away from him who was before
ee. But I will establish him in my house and in my
ngdom for ever, and his throne shall be established
r ever.
T^ H E first member of this passage, " The
Lord telleth thee that the Xord will make
ee an house," clearly speaks of the very house or pps-
rity of David, — that his family or posterity should
main in possession of the sceptre of Judah until the
anifestation of the Messiah : as I have proved from
is same passage elsewhere against the Jews.
And here again, at the very beginning, the Three
ersons in the Godhead distinctly discover them-
ilves unto us. — First, there is the Person of the Holy
rhost, who speaks these things by the prophet Nathan,
or, as we have before observed, the w^ork of speaking
f the prophets in the holy scriptures is properly
jcribed to the Person of the Holy Ghost : according
) that saying of David, " The Spirit of the Lord
3ake by me : " and he speaks in the same way by all
le prophets. — And then, this same Holy Ghost speak-
ig, introduces as it were the Person of the Father
peaking, when he says, *' The Lord telleth thee,"
:c. — And then directly afterwards, in the same con-
jxt, he adds also the Person of the Son, saying, " that
le Lord will make thee an house." ^nd yet, it is but
)ne God or Lord that speaks by the prophet Nathan,
[lat tells unto David, and that makes him a house:
hat is, it is the same that speaks, that tells, and that is
be builder. And, if human reason cannot see and
eceive this manifest distinction of persons, that is nothing
0 us. Nor am I ignorant with what glosses scofSng
avillers, who would become teachers oC the Holy
jrhost, will elude this and the like passages.
But do thou, reader, lay down for thyself this as a
ertain rule — that, wherever in the scriptures thou readest
f one God speaking of another God, as distinct Per*
VOL. II. p
202
sons, or, as one person of another person, there tfiou
mayest safely affirm that the Three distinct Persons of
the Godhead are signified and set forth. As it is in this
passage, where " the Lord" speaks and " tells" that
** the Lord will build" the house of David. And again,
Gen. xix. 24, " Then the Lord rained brimstone and
fire from the Lord," &c. For we are sure that the
Holy Ghost is not devoid of cbmmon sense, nor
intoxicated, nor a vairt' and futile trifler, so as that he
should speak one word, or even one iota, utterly without
cause to no purpose. When therefore the Lord, (that is,
the Person of the Son,) is said to rain brimstone and
fire from the Lord, (that is from the Person of the
Father from whom the Son proceeds,) there is also
manifested the Person of the Holy Ghost, who speaks
this by Abraham, (and also by those who came after
him, such as the writer Moses 'himself,) concerning the
other two Persons, each of whom are called " Lord;"
but so, that those Three together are but One Lord,
One God, who alone rained the brimstone and fire. —
But we shall hear more examples of this kind here-
after.
In the other member of this passage where it is said
to David, " And when thy days are fulfilled, and thou
shalt sleep with thy fathers, I will set up thy seed after
thee," &c. here is where the Messiah begins to be
spoken of. For these words cannot be understood of
Solomon, the successor of David; much less of any
other of David's sons or descendants. This (** seed ")
must of necessity be that one especial son of David
who was to come after the sceptre of Judah, (that
being removed.) Thus also when it is said, " He shall
build me an house, and I will establish his throne for
ever." By this " house " cannot be meant the templ6 after-
ymrds built by Solomon : for the same Nathan had said
to David just before, ** Thou shalt not build an house
for me to dwell in. For I have not dwelt in any -house
since the time that I brought up the children of Israel
out of Egypt." And Solomon himself afterwards saith,
1 Kings viii 27, " But will God indeed dwell oft the
205'
earth? BeHold, the heaven, and heaven, of heavens
cannot contain . thee ; how mjuch less this house that I
have builded ?" But the samfe is still iriofe expressively
set forth By Isaiah, chap. Ixvi. " Thus saith the LorC The
heaven is my throne, and the earth is my footstool :
where is the house' that ye btiild unto me? and where is
the place of my rest ? "
Here he clearly and forcibly refutes the foolikh per-^
suasion of tH^ Jews, who gloried in the temple aS if they
had built an house to God, and performed some great
and especial worship : and being proudly pufFedf up
with this their work, they became the furious murderer^
of the prophets. Whereas, God here plainly declarej^,;,
that he cannot endure their temple, (as though he had
need of that for an habitation,) but that he looks to the
man " that is poor and of a contrite spirit, and tnayt ^
trembleth at his word."^ It is here he saith that he will
dwell, and this he §aith shall be his temple arid' His
rest. — The prophet refutes also in this same passage,
aiid that in words the most severe and cutting, tne
sacrifices and wdtsliip of the temple, saying, "'He that
killieth an ox is as if he ^lew a man ; he that sacrificetto
a lamb as if he cut off a dog's neck ; he that offereth an
dblarticm ak if he offered swine's 'blbod ; he thiat Burneth
iticense as if he blessed an idol." For God did hot \W^h
and^ command -a temple to be built, that they iflighjt
arrogantly and obstinately rfesist his precepts and pro-
mises, and neglecting tnem, multiply sacrifices, and
thus set themseflves off as the great saints of God : but,
that his name,'(afe the sferipture every where saith,) that
is;' the true knowledge of God according to the given
Word, might there dwell and be celebrated, and ndt
that he himself should be considered to be enclosed as it
were in that place. That is, he wished his: Wbrd'tojbfe
heard in the temple, that he might by it be truly kriowtt
and called upon, and that thus true honour might be
paid him. Whereas they, on the contrary,, arrbgated
to themfeelves the honour and glory which are '^ue
unto God, because of their having built unto hita so
mttgriificent a temple : and irf this confidfericfe thi^'
p 2
S04
killed the prophets on account of that Word which
they preached.
Wherefore, it must of necessity follow, that this
** house," which it is said that the Messiah, proceeding
from David and the Son of God, should build, must be
quite different from, and greater and more glorious than,
that temple of Jerusalem. For only consider with thyself,
— when God says that this house shall be "his" house,
that is, in which he himself will dwell ; it at once follows,
that it must be much more extensive and holy than
heaven and earth; seeing that the God him\>elf who
is to dwell in this house is so great, that all heaven
only forms his seat or throne on which he sits, and all
earth is under his feet as his footstool. Justly therefore
does he say, * What house will ye build unto me of
wood or of stone, when the whole fabric of the world,
the heavens and the earth, are by far too narrow to
contain me?'
Concerning this " house," therefore, that is to be built
unto G#d, the scriptures of the New Testament espe-
cially, fully instruct us, — ^namely, that this " house" is that
which is, and is called, the holy church of God, which
has existed throughout the world from the beginning,
which is declared to be also an eternal house that shall
conquer and remain for ever, and in which God shall
dwell to all eternity, and reign and rule as the master of
the house. — Here then you have a dwelling-place and a
temple indeed, great and glorious beyond description !
Now THEN let us consider the builder and maker of
this house. — He must of necessity be truly Man and the
Son of David, as is here clearly expressed, " I will set
up thy seed after thee which shall proceed out of thy
bowels:" and yet, it is said that this Person should
build an house greater and more glorious than the heavens
and the earth; and moreover, one that should remain
" for ever." Whence then shall this builder have so much
wisdom as to know how, or so much power as to be
able, to build so great an house ? It is certain that this
is Above all human power, and so, not in the power of
angels themselves. For the angels were not the makers
805
of the heav^i and the earth, nor of any creature ; much
less therefore was any man.
It must of necessity be, therefore, that the builder
and maker of this house is the true God himself, who
has a power peculiar to his own divine nature ; that is»
a power of making the heaven and the earth, and even a^
greater and more divine work than these ; that is, such
"im house" as may be the eternal habitation of God!
Hence therefore, this builder must of necessity be truly
and naturally the Almighty God, the Maker of all
things : and yet so, that he must of necessity be another
Person distinct from that Person which spoke concern-
ing him these words, " I will be to him a father, and he
shall l)e to me a son." And again, " He shall build me
an house." You here see clearly and manifestly distin-
guished the Persons of the Father and of the Son : that
is, of the builder and maker, and of him for whom the
house is built. And yet, the Godhead does not allow
that these Persons should be divided so as to make two
Gods, or that the Son should be a different God from
the Father. For the First Commandment stands directly
opposed to this saying, **Thou shalt have none other
gods but (or besides) me." And Deut. vi. 4, " Hear,
O Israel, the Lord our God is one Lord." — And, we
have already heard it observed above, that, wherever in
the prophetic scripture mention is made of the Persons
of the Father and of the Son, the Person of the Holy
Ghost is there to be understood as set forth also, for the
scripture testifies, that it is he that speaks these things
by the prophets.
Hence, this very passage is, to any godly reader, a
clear and firm testimony that the eternd Almighty God,
the maker of all things, is One ; or, of one undivided
divine essence, so as that, out of this One there is not
and cannot be any God : and yet, that this same God
or Godhead is Three true and distinct Persons, that is,
God the Father, the Son, and the Holy Ghost: and
that so, that it was the Person of the Son only tjiat
assumed human nature, and was made the Son of
David.
50^
And without dojibt, God wished this Comroandr
iiient, (that they-should neither adore nor worship any
.other god but the One God who had revealed hi^piiself
untbJljtiem.ip the given Word,) to be Inculcated, apd s^
it were staitiped upon the people of Israel^ for Jthis very
reason; — ^that, being as' it were previously prepared l^
that Coiximandment, they niight not have any cause for '
taking offence if they should hear the Messiah, after Jiis
manifestation, preached and acknowledged by faith to
.be God, nor imagine that they were taught to worship
any strange god contrary to the doctrine delivered by
Moses ; but that, as Moses had commanded this God
that should come to be heard, they might know, that
they ought to listen with their ears and hearts, and
learn from him the true and secret meaning of the First
Commandment concerning having no strange God ; —
namely, that they would not then have any strange God
when they adored this Messiah the Son of God ; be-
cause, he is in truth not another God, but the same
with the Father, though of a distinct Person ; as the
testimonies of their prophets bear witness.
It now follows in the words tp David, " And I will
establish him in my house and in my kingdom for
ever." — What then have we here! Here let us give
all attention ! It was before said, that the house which
should be built to God should be everlasting and eter-
nal : and therefore, its builder or maker must of neces-
sity be an eternal Person, having an eternal and truly
divine power. And here it is farther said unto David,
* In that very house which the same my son and thy son
shall build unto me, he himself shall be Lord, and shall
inhabit it equally with me. He shall, I say, be of equal
right and power with me in that house. For I will so
set him over this house, that he shall have the same full
power over it that I have.' And when it is said that
this house of God is much greater, better, and more
glorious than the whole wonderful fabric of the heavens
arid the earth ; when, moreover, this son of David the
Messiah, is said to be the builder and Lord of this
house; that same Person is, without doubt, the builder
«07
and Lord of the heavens and the earth, that is, of the.
whole creation of things ; and therefor^, he must be far
greater, and exalted above, that creation ! — For, he that
is the Lord of so great a house, must of necessity be far
above the house itself, and therefore must also be Lord
of heaven and earth, and One with God ! And such an
one no one can be but the One true God, the Creator of
all things ! — It follows, therefore, that this Messiah the
Son of David is truly and naturally the One true and
only God, and no strange God. For the eternal God
does not suffer any one but himself to be God, or to be
Lord over his house, but will have all the glory and
power due unto his Godhead to be ascribed unto hint
only, and to remain perfect, and not to be given to any
other. Wherefore, these words clearly and expressly
declare this, — that the Messiah, the Son of David, is the
very Lord and King himself of this kingdom, (which
properly belongs to God only,) or, is in all things equal
with God. For it is certain that God in this place
speaks concerning the promised Messiah.
But if any one will judaize, and, resting on the in-
terpretation of the Rabbins, will refer these words of
God^ " my house," " my kingdom," to that visible
temple at Jerusalem, and to the political economy of the
people of Israel, he may do it for what I care, but it
will be at his own peril. And yet, I am not ignorant,
that God calls that temple which was made with hands
* his house.' " For my house shall be called an house
of prayer for all people," Isaiah Ivi. 7. And Christ
himself cites these words with reference to that temple.
Matt. xxi. 1 3, Luke xix. 46. And so also, he calls the
people of Israel ' his kingdom,' Exod. xix. 6, " And
ye shall be unto me a kingdom of priests." But in that
same place this condition is added, " If ye will obey
my voice indeed, and keep m^ covenant," &c. I know
also that God saith, Ezekiel xviii. 4, "As the soul of
the Father so also the soul of the Son is mine." But
what of that. Is not this wine which I drink, and this
bread which I eat, God's also ? And what is there in all
heaven and earth that is not properly God's? As Isaiah
208
Ixvi. 1, 2, saith, " The heaven is my throne, and the
earth is my ^footstool : where is the house that ye build
unto me ? For all those things hath mine hand made,
and all those things are with me." As though he had said,
Had I not made the heavens and the earth, where
would you have gotten the materials, stones, mortar,
iron, and all those things that are necessary for build-
ing ? Are not all these things mine, and did they not
exist long before ? Where did you get them but from
me ? Which of these things did you procure by your
own power ? What are you yourselves, and whose are
you? Am not I your Maker, and are not you ray
creatures ?
The same David confesses also when he gives
thaftks unto God, 1 Chron. xxix. 16, for the materials
which he had collected for the building of the temple ;
saying, * All this store, O Lord, is thine : and what we
have received at thy hands do we offer unto thee.' And
he speaks in the same manner of the sacrifices of this
temple, Ps. 1. 'What sacrifice will ye offer unto me?
are not all the beasts of the forest mine, and the cattle
upon a thousand hills ? Shall I eat the flesh of bulls, or
drink the blood of goats? Were not all these things
made without any work or help of yours ? Where would
you have had all these sacrifices, had they not been
given you by me?' — Here, what else is said, than that
God has no need of our sacrifices, and so no need of
the temple built by us? Wherefore he saith, 'Think
not that ye perform to me by these things a service that
is necessary to me, as though I should be the poorer if I
received it not. — This therefore is the sum of the whole,
and this is my design in the temple I have commanded,
and in the ceremonies I have instituted, — that ye might
acknowledge and confess by such works that ye receive
all things from me, and that ye offer unto me all that ye
are and have and can do, as having been before re-
ceived at my hands ; so that, by such an attestation, ye
might proclaim me as God your Maker, and might
exalt me with true honour and praise. This, I repeat, is
the reason why I wished these sacrifices and victims for
209
a time to be call^ ^^ mine :" even as it was for the same
reason also that I called the temple itself " my house : "
not because there was any necessity for my being con-
fined to that place, or that I might have some certain
dwelling-place, or that I had need of your worshipping
me with your works : but, it was for your own sakes,
that I wished it to be called " my house," that ye might,
in a place appointed by my Word, exercise the office of
teaching and preaching, give thanks unto me for bless-
ings received, and call upon me in time of trouble;
knowing, that I should be ready to hear you when calling
upon me thus. It was for this end that I commanded
this house to be built : not that it might be a place for
me to dwell in, but a place for you to pray in, as I said,
" My house shall be called the house of prayer." And
certainly it is not so called on my account : for I have
no need of worshipping any one, or of asking any thing
of any one, who myself want nothing. Wherefore, if ye
- use this my house in any other way than as the house
of prayer, I no longer acknowledge it as " my house,"
but as " a den of thieves." And such are they who per-
suade themselves that they offer me some particular
honour, and pay me some exalted worship, by that work,
when they build me a house, and when they wish it to
be spoken of, in order that the glory of their having
performed for me so mighty a work might be their own,
and that they might on that account greatly recommend
themselves unto my favour, and signify to me, that they
are deserving of some very great rewards. And in this
way it must of necessity follow, that this house must be
made a most awful den of thieves, destined only unto
'■ destruction, and to be at last destroyed to its founda-
tion, as being no longer my house, but an habitation of
;, the devil, and a gulph of hell.' — These are (jod's own
declarations concerning this house, as they are clearly
expressed by the prophets. -
And now, (as I at first observed concerning the
meaning of this prophetical passage,) if any one is still
determined to refer the expressions " my house," " my
kingdom," to the very temple and kingdom of the
j)flQple/of I»ael,;aiid.wMl have them , to be sp uiider-
stQ0d ; h^ tiDust ip so doing t^ upon himself this tasl^
fU^;*r-*-he must prove by sound and true vgume^ts^
^yi^ the .temple, which was builf; at JerusaLeni, and thf
pt^ljl^al.-economy of the people of Israel in the land of
Canaan^ have ever remained the same from the time of
.I>avid unto this day, and that they remain so still : fof
the passage plainly de4^es, that the house of Dav^
shall remain ^' for ever/' and that his Son the Messtal^
shall rei^ in the house of God and in his kingdom
^emally. We Christians must certainly confess that we
<:annot prove any such thing; because it is manifest,
■that that house of God, or temple of Jerusalem, has
been destroyed for above five hundred years, and thiat
the family of David and his kingdom, and the political
economy of the people of Israel have ceased for nearly
as many years, and that now there is nothing of them
remaining.
Wherefore, we are compelled to hold that opinicvi
which I have declared above— that ^* my house" and
" my kingdom" signify that eternal kingdom of God, in
which he himself has determined to dwell and to rejgn
to all eternity, and which this Messiah, the Son of
God himself and of David, should build by his eternal
and divine power and wisdom.
BUT, as a confirmation of this, let us hear David
himself, not by any means obscurely signifying how he
understood these words : w hen, in answer to these words
of the prophet, he thus speaks, ver. 18,
Tt^en went King David in and sflt before the Lord:
and he said, Who am /, O Lord God 1 and what is my
house, that thou hast created me to this ?
Here David himself clearly signifies, that he fully
understood what those words meant, when God pro-
mLsed him by the prophet Nathan, " I will be to him a
father, aad he shall be to me a son : '' and also, " I will
establish him in my house and in my kingdom for eyer."
For, being now as it were astonished at the thought of
ii
a tfaikig.^ great and marv^ttous;' lie an^^eifs, ''i^bo aiki
I, O Lord God ? and what?* my hoasef, fliat thou liast
exalted me to this ?" It is too great, it id fob high, k is
too glorious, that I should' receive this promise of
God !— ^4iiat my house shotdd be exalted to that height
so far above all human things^ that my Son, one bom
of my own loins, should sit as King and Lord in that
thine own eternal kingdom ; that is, with divine power
and majesty ! What shall I say ! How shall I wonder
.enough ! Wljat is this ! O Lord Godj^ to what height
dost thou exalt me ! — That is, overcome by so ^eat,
so wonderful, and so inlinite a blessing, he signifies that
he cannot find words whereby to express himself in
siich a case, and that he is wholly overcome by the
greatness of such incomparable favour and incompre-
hensible glory, the measure or end of which no human
mind can imagine. And therefore, as he cannot express
himself, he utters all his feelings, and as it were swallows
them up in one word, when he says, What to this! What
so high as this ! To what height am I raised ! To what
wilt thou exalt me, O Lord God ! What ! Dost thou
declare this ! — that I, that is, one born from my loins
shall be equal M'ith thee, be in the same place, and be
Lord and the Ruler of thy eternal kingdom ! Yes, it is
to be so ! This is declared to me — that this same my
Son is to be also thine, and truly and naturally God,
who shall rule with a power and majesty equal to thy-
self! O marvel! To what, thou good God, dost thou
raise me ! — It now follows.
Thou hast looked upon me as in the form of man^
who J on high J is the Lord God*
I know that nearly all Hebraists translate this
passage far differently. But yet there are some, aiid
among those Bernardus Ziglerus, a man most deeply
eurquainted with the Hebrew, who testify that these
words, according to their grammatical construction, -may
* .Thia is Luther's translation of 2 Sam.vii. 19, literaUy rendered
from the Latin of Rorary. — 'See Luther*s own reasons in the text,
and in pages 219 and 332.
91S
be rightly and properly rendered as I have translated
them. — Here therefore David clearly confesses, that
this Messiah who should be born of him would be truljr
^^ man^' in the very same nature, form, gesture, and habit
or manner of life as other men ; just as Paul also speaks,
Philip, ii. 7, " Being found in fashion as a man." And
yet he adds, that this " man," " on high," or above,
(where the whole is ordered, not in a human manner or
fashion, but in a divine, that is, where he is truly God
himself, and rules in his eternal majesty and power),
" is the Lord' God."
This, I say, is the meaning of this saying of David
expressed in clear words. And this forms the reason
why he ^aid just before, being overcome with astonish-
ment, ' To what, O Lord God, to what height dost thou
exalt me ! ' and so also here he says, ' What is the reasoa
why thou lookest thus upon me ! ' ' In what light dost
thou look upon me a poor, miserable, unworthy man,
that thou shouldst will, that my Son should be the Lord
and King of thy eternal king4om.' That is, David
understood that such a power and glory as to be King
of the divine and eternal kingdom, could be applied to
no one, but to him who is truly and naturally God.
Since, therefore, this Son of David is without doubt
truly Man, and (with respect to his Person) distinct
from the Father by whom he was appointed King of
the eternal kingdom ; and since, nevertheless, there
cannot be two Gods, nor more than One God ; David
himself here, by an incontrovertible conclusion affirms,
that the Messiah, the Son promised unto him, is truly
and naturally God ; but so, that he is not a different
God from the Father, but a distinct Person in the one
same indivisible essence of Godhead. — And to these
are added the Holy Ghost, a true God proceeding from
the Father and the Son, who speaks these things by the
prophets Nathan and David ; a Third Person of the one
same essence ; because, no other could reveal these
secret things concerning the essential God. .
And this is, properly, that doctrine and faith whicji
are delivered in the New Testament. — That Jesus Christ
1^
21S
Nazareth, the Son of David, who was bom of his
3ther the Virgin Mary, that is, was truly Man, is truly
B co-equal co-eternal Son of God, and of the one
me divine essence with God the Father and the Holy
host, though their Persons are distinct.
Since, therefore, the words of David in this place,
ednly, and without offending against any grammatical
opriety, but according to the nature of the Hebrew
anner of expression, give this meaning; the same ought,
ithout doubt, to be received by us who confess Christ,
>r ought we to seek after or listen to any other that may
5 set before us. —Let us then receive this as the sure
id genuine meaning as revealed from heaven, and let
J reject all other interpretations as searched out, ob-
jurely forced, and wrested by human reason. For the
3ctrine of the New Testament, which is the interpreter
F the prophets, is certain, and by no means fallacious,
herefore, the interpretation of the Books of the Old
'estament which accords with the New, cannot at all be
oubtful.
And here, if any one should ask, — If then these
rords of David and also of the prophet Nathan set
>rth the- doctrine of the article concerning the divinity
f Christ, what is the reason that no one of the old
writers, nor of the recent translators, saw this to be the
(leaning of the words, noir ever referred to them as bear-
ag such a testimony ? And how is it that you Hebraists
bat have recently risen up, have been the first that saw
liings so acutely ? Or, how is it that the Jewish Rabbins,
rho must be allowed to have been well acquainted with
heir own language, gave no such interpretation? — I
inswer : It is evident that the Hebrew language and its
K>oks were known very little, and by very few, in those
iges that inmiediately followed the times of the apostles:
md that, as I imagine, arose from the obstinate malice
)f the Jews, because they would not that their books
hould be read, or the Hebrew language known, by our
>rethren ; and would have no intercourse with us, on
iccount of our blasphemies (as they would have them to
)e.) Wherefore, godly writers were content with the
S14
festimoniee of the books of the New Testament, in which
tb^y abound. But the same doctrines wefe by no means
obscure to the prophets and apostles themselves ; as wilf
£lppear suffideritly plain' from what will hereafter foUd^.
But that the Rabbins* of the Jews saw nothing of
these things, and that they purposely corrupted ^nd
miserably perverted and tore that meaning that was
delivered in the clearest manner, was the punishment that
naas justly inflicted on them, that they might not see, wImjd
they chose rather to be blind : as Isaiah prophesied bif
them long before, sayingi that it should come to pies,
^thdt those who should see, should not see nor under-
stand.' And hence it follows, that our modern Rabbins,
their disciples, by following their own masters; must be
blind also. Nor should we otirselves have seen these
things^ 'hiad not the light of the New Testament moved
before us; so that the veil being removed, we.midlt
Ibofc steadfestly on- the face of the Old ; but' without 3ie
New, the scrijrtnre of thte Old Testament has still a veil
over it, as Paul saith, 2 Cor. iii.
And- look even at thfe mett of our age, "wlien. the
doctrine of the Gospel concerning grace and the benefits
of 'Christ is^6a clearly delivered to us against that impiotfS
and presumptuous confidence^ in our own works and
righteousness; — ^how feware there who understand* this
and seriously embrace it ! And whose vice and fault is.
this ? What is there wanting unto the ail-clear light of the
doctrine ? These things are c^tainly so clearly preached,
tacrght, read; written, and even proclaimed openly, set
before our eyes in sculpture and painting, and . so
assiduously enforced, that they might hav^ become knowTi
almost to stones and stocks, so continueJly have they
sounded in the ears of all. And yet, the popes, the
kings, the princes^ the bishops, the doctors; the great,
the nobles, the citizens, and the peasants, cannot be
induced to embrace them ; but with open eyes and seeing,
they pass by them blind^ and with open ears they rem&in
deaf to them ; that is, their minds and understandings
wander as far from thejn as if they were in aiiother woila,
and attending to things the most diverse.
S15
So, the prophets prophesied, in ' their taxtfe^ of Christ,
witb sofficient clearness; ntoely, as being truly and
naturally God, as is here dfeda^ \ty D^d. BM a
trery few only among that people thted to bdlfeve ^tto
words of the prophets, and all the rest were utterly bKnd
and deaf to them, and followed the imaginatioiis^iof their
owii hearts. And therefore, thi6 doctrine of the«Oospel,
{ps Christ and Paul also say, is rightly called-, and is " the
mystery, (or the secret thing) of the kingdom' of
heaven/'' And hence; he that understands it aad
ijenbusly embraces it, has reason indeed to gfve> thanks
uiito God, and should utterly set himself against the
rest' of the multitude who despise'that divine gift.
AND what thinkest thou of the prophet
Isaiah ? Dosl thou not judge that he had
read and diligently looked into these words of David,
when he thus prophesies concerning Christ, chap. ix. ?
For unto us a child is born, unto us a Son is given :
and the government shall be upon his shoulder: and
his name shall be called Wonderful, Counsellor, the
mighty God, the Father of Eternity, the Prince qf
Peace. And his government shall increase, and of
his peace there shall be no end, upon the throne of
David, and upon his kingdom, to order it and to establish
it withjtulgment and with justice, from henceforth, even
for ever.
Here Isaiah goes on prophesying condensing Christ,
as if he followed the words as he received them from
the mouth of Nathan ; — that he shouM be an etemal>
Kiiig, and indeed " the Father of eternity," in the king-
dom of Grod ; and he gives him the name and appellatiott
of God particularly, (as David also does in the passage
in question.) For although the Hebrew word El, in its
simple and primary meaning, signifies ^ strong,' yet,
(Vhen it is given as a proper name, as it is every
wheTO in the Scripture, it has plainly the same signi-
Scation as God ; that is, the being to whom alone
^long alt strength and mighC; as* the Jews and all who
216
are acquainted with the Hebrew well know, and will at
once testify. Therefore, Isaiah agrees and is in harmony
with David and the scripture of the New Testament, —
that Christ is an eternal King and naturally God. And
therefore his government is eternal and truly divine, in
the kingdom, or " upon the throne of David."
Isaiah especially weighs these words ' eternal king-
dom,' when God says unto David by Nathan, " I will
establish him (thy seed or Son) in my kingdom for ever,"
and he perceives with sufficient clearness, that these
things are spoken, (as David also understands them,)
concerning " the Man" who is of necessity, " on high,"
El, that is, God. For the possession of the eternal
kingdom of God, and kingly power and dominion in it,
cannot belong to any one who is man only : nor can it
be such a dominion as is of this world, that is political,
corporal, and that will at some time cease ; the king of
which and his posterity must of necessity cea^e from
their government by death. But you hear, that
this Son of David is to be an eternal King in the
eternal kingdom of God ; and that, (as Isaiah beauti-
fully saith in harmony with this,) " of his peace there
shall be no end ; " and moreover, that this same Son of
David, which is an infant Son " born" and " given"
unto us, is " the Father of eternity," and " the Prince |
of Peace," " from henceforth even for ever." It must
of necessity follow, therefore, that he must be truly the
God who is called El, who can thus by his divine
power and might give and preserve eternal peace.
But the same prophet Isaiah has frequently made
mention of this eternity of the kingdom of the Messiah
elsewhere : as in chap. li. 4 — 6. " Hearken unto me,
my people, and give ear unto me, O my nation : for a
law shall proceed from me, and I will make my judg-
ment to rest for a light of the people. My righteousness
is near, my salvation is gone forth." And a little after-
wards, " My salvation shall be for ever, and my righteous-
ness shall not be abolished."
This is that everlasting righteousness concerning
which Daniel, ix. 24, prophesies; " Seventy wjgeks are
V
defermiiked Upoa thy pdo|^^^to bring inieveilastittg
ili^fteousnesfi—icilid to anoint the Most Holy/- .
l^is righteousness is the Messiah himselfvas'fdl thri.
antient Hebraists interpiret it : aad the comm^il. versioa
of that padsiage of Isaiah has it^ *^ my ri^tepus one^^:
aiid ** my Saviour/' As, thero^Mre) eternal righteousness
and salvation can belong to no one that is man only,
nor even to the nature of angels ; it must of necessity
follow, that this Person to whom this appellation is ap^
plied must be truly and naturally God ; and yet so, tluit
the same is the Son of David and a Person distinct
from the Father, who Says of him, ^^ my righteousness'!
and ^^ my salvation." And the Third Person is the Holy
Ghost, who speaks these things by the vocal Word con-
cerning both die Father and the Son. In the same wiay
also does the New Testament speak concerning Chris^
1 Cor. i. 30, saying that Jesus Christ ^^ is made Unto us
wisdom, righteousness, sanctification, dnd redemption!"
So beautifully does Paul harmonize with Isaiah, and
Isaiah with F^ul !
So also the same Isaiah> chap. Ix. 19, SO, saith,
^^ The sun shall be no more thy light by day, neither f<>r
brightness shalUthe moon give her li^t unto thee : ibut
the Lord shall be unto thee an everlasting light, and thy
God thy glory. Thy sun shall no more go down, neither
shall thy moon withdraw itself j for the.Lc^ shall be
thine everlasting light, and the days of thy mourning
shall be ended."
-Here it is plainly said, that the " everiasting light"
is the Lord our God himself. And it is the Lord
speaking of the Lord ; that is, he that speaks is one
Person, and he concerning whom it is spoken is another;
as is plainly to be seen from the context of the whcde
chapter. For in the whole of that chapter, even unto the
end, it is not the Person of Isaiah, but of God; thctf
is represented as speaking. This " L6rd, (saith the Lord
who afterwards saith concerning hims^rlf, " I the Lord
will hasten it in his time,) shall be thy everlasting light,^"
&c. Whiqh Lord is it then that saith these* things ? it is
without doubt God Uie Falhar t(imi!telf« Ai!|Klri¥fek^ J^rd
VOL. ii. a
iR9
18 lt4^tiMRiitie whom it is said ^ A^ Lord shafl'be^
everlasting U^bt? " What other but the Son of G^
Jiifkis For this name in the Hebrew text is what
we ^eisU the Utr&grenimatonj which pecfoliariy and pro-
perly belongs to th^ Goklhead alone, and which, for the
fvttpoBe of distinction, we ate -accustomed to write in
4^biGBd letters. And who is it that declares aU the^
Ibiitigs through the woulji 'and l^ the tongue of the
ptofphet? Who, but Oikl the Holy Ohost Speaking by
Ifa^ pdr(^he(s, and, as it wete^ introducing die Perton (^
God the Father speaking concerning the '^ everlast^
l^ht? " ^dt is, ^eonccflrtiing his Son the Lord Jesus of
tfaigaiieth, the Son of Dfe^ iwtf ^f the Vir|in Mary ?
i Ulis '' everlasting light,''^ati£i so, thi3i Lord, is cer-
^i^l^m^it^r «mi Only, n^r «n Wtml. And moreovjgr,
lllis :^Q{di0(^> df Isaftf^ a@E^^ 'Wim ^ W«ds of (^
'"New T4^tafiient 'l^dr^tlhriM hiniself som^tknei^ calls
K^sis/tf '' the iight."^ AndJolm saidvchap. i. 4, '' The
life wi^11«8 It^t of'itten. And the li^ shiitetii in dark-
ness, and the darkness comprehended it liM:." As, tbere-
$^yt\t^ words of the prophecy so ei^actly agree with
tlie ddlfmir^ of the New Testament, th^ undoubtedly
JQiahnot'be n^delh^od otherwise than conc^ping Jesiis
Chntski who has himself prepared for us a kingdom^ tM.
'(tahteet to this sim and light, (for mth a kinjgdom must
'of necessity perish,) but he shows forth hknself unto ns
;as the lig^t, the sun and inoon, the life,' af^ the Ova-
tion of this eternal kingdom : as Isaiah hath said in the
pr^ediftg' 5 tst chap.'ver. 6, " Lift up your eyes to the
Heavens, and look upon t^e ^arth beneath: for the
iieaveiiS'^iaJll Danish away ^ like siBoke, and the earth
;diall wax old like a garment, and th^y l^at dwdl
ikerein 'shidl die 'in like manner: but my sUlvatioii
aijall be for ever, and 'iny righteousness shall not be
%b6lifehed:'V
- Here then tell mie, I pray you, — How can that
imamnation of the Jews conc^ning the Messiah, (that
*hb shpafd be a mortal or corporiEU and earthly King,
and should rule at Jerusdem in a political manner,)
^igMe willrtfais and ^ like dielaiftticms of l^ prophets?
81^
For God, here m^ifestly/ and by a dinqct f^taJt^esis, ;Qpr.
poses his Messif^i and hjs* kingdom to ; this; o^r beftven
£md eieurth, andrdeclares that this heaven ^^ph^ vfifiisii
away Jiife smoke," (whfch certainly cannot ti^e pl^?:
without fire and burning^^as it is spoken of 2 Pet iii. 1(>«)^
that thei.ear^ ^^ shall wax odd like a garment" and tliM'
" tiiey. that dwell therein shaH die in like manner.'* But^
saith he,^ ^ iqy salvation which is now and ^er ;iQar»/
am} lOy righteousness which is gone forth, sh^ll be for
^yer, and shall be ^n eyerlastiqg light ; for this righteoUn-.
ness is the" Lord thy God hiqa^lf/
Hqife you see tha,t Isaiah certainly updei^stogd the
wQr^ of the prophet Nathan^ whp introduces GOd
saying, ^^ I ^ill he to him' a Ffitl)§r, and he shall be to
in^rft Spn-r;! will set. him over my kingdom for evet ; "
aJQ^. ;t;h^t he undei^tood also t^e^ wordp oCD^Vidi
>^^^ ;|f6 9d.y^i ^^ Itiou hast loQJ^ed upqn m0 as in
the- ig^ of m^, y[hOf on high, is the X^i^' God,"
9:.S§{n. vii(,;19 : where^the iqeaning is tw jsam^ as YirW
Il}ave now gi^en; only the expression is^mot^brief^crr
^* This is the law (or manQ^r) of the ^aji),:;t})Q LiOfd
Grgid.?' For t|ie reading of the common: y^^ion Ux thitf
passage, **Is diis the' law of ip^ui, "O Lord Gpd?*.' wJtfiJli
is a^cocM'ding toi the interpretation of the ^Habl^Mbs, sighj^
nothing a^ all ! * ^ f o
|D UT let US' hear also thp prbphet Damol," who
exactly agrees with this proi^etical pagsag^
chap. vii. IS, 14, where he says,
^^ And Isdv) in the night visions j and behold one liht
the son qf man came with the clouds of heaven j and canuf
to the Antient of days, and they brought him near bdfoft
him. A nd there was given him dominion and glory j dpd
a kingdom that, all people^ nations, and langtutgesy shj^jd
serve him : his aoMnion is an everlasting dominitm
which shall not pass away, and. his kingdom thatwhfch
shall not be destroyed.^' -i
• ■ ■
This passage is not pbj^Ure to us .CHri$ti$uis. But
let Us see bow it ^agmets also wi^h the New Xi^VoV
Q 2
m
to
iij
i
230
ment.— Daniel saw a " son of man" in the" ** clouds : **
by which it is undoubtedly signified, that his kingdom
would be, not earthly, perishable, or measurable by
time, but heavenly and eternal. And therefore, the
prophet says, that " the Antient of days,'* or God the
Father, gave him power over all things, and that his ^
power shall be " everlasting," and 3mll " not pass
away." This eternity or "everlasting dominion" can
be given to no one that is a creature only, nor to an an-
gelic nature, nor to a mere man ; for it is properly
aivine, or a power and dominion belonging to God only.
For, what would Gdd have above me creature, or '^
what would he reserve as peculiar to himself, if he
should put off his eternal poWer and eternal dominion,
and give- them to another? He would thus leave nothing I"
to hiniself whatever, and he himself would be reduced j^
to nothing, and some other would take his place to
whom he had ^ven over his eternal power ! For it is
certain that nothing whatever can consist apart from, or
above, this eternal pow«- : because, this itself compre-
hends air things in all nature, and allows of hotMng to
be apart from it, above it, or greater or equal to itself.
Wherefore, it must of necessity follow, that this Person
to whom eternal dominion is communicated, is the One
only God, the Creator of all things.
And moreover, Damiel in this passage expressively
sets forth the articles concerning the Three Persons in
the Godhead, and the human nature of the Son. For
he who gives, and he who receives, must/ of necessity,
be distinct persons. That is, it is the Person of the
Father that gives tfawp " everlasting dominion " to the
Son : and it is the Person of the Son that holds it as
received from the Father : and that from aU eternity,
without any beginning or end of time : otherwise, it
could not be truly said to be " everlasting dominion."
And to theiiis is added the Third Person of the Holy
Ghost, who speaks by the prophet Daniel.> For no one
could know such great tmd deep things as these, unless
they were revealed untb him from above by the Holy
<jAimtf and by the Voice iuid nrtriistYy of the prophets,;
sill
a3 we have often observed alrendy ;^— that it was the
Holy Ghost that spoke by tl^ prophets in the scrip-
tures. Moreover, the prophet plainly calls this Son of
God to whom this ** everlasting dominion " is siven, a
^^ son of man;" that is, truly man and the Son of
David.-r-You see, therefore, how diligently the prophets
considered and set forth this article — the " everlasting
kingdom " spoken of in this promise that was filjade to
. David by the prophet . /.
But here, that human reason becomes offended,
and that fastidious wisdom which in many things would
teach God himself, begins to answer and to dispute in
opposition thus, — * How can it be that God should
give to any other that eternal power, which so properly
. belongs to himself that it cannot be separated from the
divine essence itself, and without which he can be no
longer God ? For when this is thus given to another,
what will he retain to himself? And moreover, (isay
they,) in the passage of Isaiah before cited, chap. xlu. 8,
God declares that he " will not give his glory to
another, nor his praise to graven images." Atid certainly
he cannot give such a power to any man ; for man did
not exist from eternity, but began Jn time, and was bom
mortal.' — But this even we Christians alao believe and
confess concerning Jesus the Son of David, and the
Virgin. — Thus you hear that very exalted wisdom prate
which is supposed to have come down from heaven ! of
which kind, is the wisdom of the Jews, the Mahonle-
tans, and the Turks ; and, add to these if you will, of
the Scythii^s, who are now called Tartars, who are all
men of that boundless wisdom, that they can as it were
measure and exactly ascertain by the span of their reason
the incomprehensible immensity of the Godhead, and
wisely prove that God could not beget a Son because
he has no wife! O shame, shame! And be thou
ashamed, O Satan, and ye Jews and Mahometans, his
satellites, 'and all ye that are of this reprobate school of
Satan, who, leaving and casting away the Word of God,
listen to and follow fooUsh, blind, and miserable human
jneaaon as yourguide in things so great and so deeply
Aysteridiiis; which jhe capacity of no ^ireatave can em-
il^raee y^h all iti^ pdWers, nor any one biit God himself,
and tts iK^ho heat the^ Word of God, as far ad the Holy
Ghoist shall revedt it unto us by thfe prophets!
^ We Christians^' how^ive^, who are illuminated with
thehght of the Kew Testament, can easily, plainly,
' Ihth*, and readily aniswer to such objections as these. —
'h <feariy rikaintain, that therfe sxe in our Lord and Sa-
viour two natures in the one Person of the Son of G6Q.
And yet, thete are not two, nor is th^ Logos the Son
bi God brie, and the Son of the Virgin another, ^as
Nestorius impiotisly dreams;) but the same is oAe
Ghrist, the Son of God and of the Virgin.- And he re-
^fceited that eti^mal power, that is, the divinity itself,
fk)m before his nativity ; not in tikn^ but in eternity.
And the eternal Father delivered tl^ tb faira wholly axKl
p^ffeet front eternity ; so that he hinxself hias it everhst-
toffly. And yet, not so that the Fatltor deprived him-
Ikdf of itj But, that same p6wer which, properly and
IvhpUy belong to the Father, and which he hinisdf h^
h^ whoBy from eternity, and still hplds eternally ; —
that same power I say, he al$o cbmmunicaXed to the
Soil, and yet that same power is equally and pecnlkrly
Moiigfng to each Person ! Rightly^ therefore, and truly
i^it said, Isaidh xlii. 8; " My glOry will I not give to
imother, neither niy praise to graven images." For the
Son of God is not another God, nor an idol, but, toge-
ther witfi th^ Father, the only One eternal God !
^ Thus Christ hitnself saith, John xvi. 15, '' All things
that the Father hath are mine." — He here declares
tiiat the Father has all things, and that he did not
t^ase to retain all things after he had giveh them to the
Son, but has all things still. And yet He does not say
that he ha^ all things alone, or that the Father has all
things • alone, so as that the Son should not have the
'^kme thitigs also. Butj says he, ^ The Father hath all
things; and yet, all things that the Father hath are
ifiide.' Here this very particular is clearly declared,-^
tteAt th6 eternal Father and the Son have eadi the
^mh Di viidty: and that, frbln ihe Father and the Scm
having all tbingB, the; Holy Ghost i)eceivea^ th^: ^vlng
of all thin^ also: as Christ saith in t^ same placeu
" He shall receive of nune/'&c. Receive of mv what ?
Undoubtedlyyof th^t which the Father has also ! TJiejpB-
fore, the Holy Ghost receives from ^ Father and the
Son the same full and perfect Diyini^ -from everlastiog
to everlasting.
Againr t)hrist sailb, John v. £6, ''As. the Father
hath l2e in himseli^ so buath he given tp the Soql t0 hay^^
life in himself.'' And ver, 22. f^S, '• ^oy. as the Fadwtr
raiseth up the dead and quickenetb them : even so the
3on quickeneth. whom be wilL That all H;ien should
honour the Son evm as they honour the Father."— Thjis
far have I spoken of that eternal divine generatiotf. Qt
nature of the Son ! ,
And now, as to the other nature or tixekutnfft^
nature of Christ, which began in time — the eternal
power of God is given unto him thus also: but, aS:](
said, not from eternity, or before the beginmng of timef :
because Christ was not Man, or the human nation oJT
Christ did not exist like the divine,, from eteniity. For,
according to our mode of calculation or reckoning of
time, this Jesus, the Son of Mary, was born IS4S years
ago from the time of my writine this treat^i^. But from
that moment of time when the human naiiire iK[as joined
to, and taken into union with, the divine, intone Person ^
from that moment, I say, this Son of the Vic^ tru^
is, and is called, the Eternal God having an etem^
power, the Creator and Preserver of all thin^, — that is,
by a communication of identity, he is one Person with
the divine nature ; and so, truly God !
And this is the same that Christ saith, Matt. xi. $L7,
" All things are delivered unto me of my Father*/
And, Matt, xxviii. 18, " All power is given unto miB
in heaven and in earth." Unto what, me? Unt9 VlZ
Jesus of Nazareth, the Son of the Virgin, bom of maft !
And though that power was mine from eternity before I
assumed human nature, yet, after I became Man, I ^
ceived the same power in time, according to my human
nature; but yet, I did not laake a show of the saipje
484
Openly in this my tiikie of infirmity and the cross, until
my resurrection and ascension, or my return unto the
Father, when it first became me to be manifested and
openly glorified : as Paul smth Rom. i. ,4, " Who was
declared, (or clearly manifested,) to be the Son of God
^ith power.** And this is what John expressively calls
his being " glorified," (being clearly, openly, apd glo^
riously preached and acknowledged to be the Son of
God,) when he says, " Now the Holy Ghost was not
yet given, because mat Jesus was not yet glorified."
Now THEN, reader, judge thou for thyself, whether
Daniel does not agree as it were by a very rule, with the
prophet Isaiah, when he speaks of the " son of man **
receiving from God an* " everlasting dominion" and
power? whether he does not also agree with Nathan
find David, when they say, that God- would set up
this Son of David as King in his eternal kingdom ?
and whethej all this is not said, (as David expresses
it) concerning that ^^ Man who is, on hi^ the ^ord
God?"
But there is cause for much lamentation, that we
who are Christians, and who receive this unmeasurable
and unspeakable benefit, which is delivered to us in so
much light, and with such an abundance of testimony
both in the New and Old Testament, do not embrace
the same with that greatness of joy, and return for it
that gratitude, that we ought! It would be nothing
strange or wonderful, if any godly man, could his heart
once get to behold and fully and -completely apprehend
the greatness of this unspeakable matter, should on a
sudden and in a moment be killed with excess of joy,
and be revived again in a moment by the power of the
same joy ! For what can be described or thought of
more wonderful, than, that God is now truly Man ? that
he conversed together with us men, dwelt among us,
lived after our manner of life, and at last died for us ?
David was most certainly astonished at so great a
thing, and, as one deprived of his faculties with joy,
' knew not what to say, and could only utter these ex-
pressions of one loflit in anazementi ^ Who am 11
What am I ! What is my house, that thoo hast exalted
me to this ! *
THHESE things have I so far spoken concerning
the words of the passage 2 Sam. vii. 1 — 17,
to which these ** last worm of David " have refer-
ence, and upon which they are grounded, — that is, that
this Messiah is, of necessity, traly and naturally both God
and Man. And what besides this is contained in these
words, we shall (by the help of God,) see hereafter. Fo*
there is not a doubt, that the prophets who followed
David, nay, that David himself in the Psalms and in
other places where he speaks of the Son of God,
derived alV the streams of their doctrine concerning ihb
divine ai^ human natures of Christ from this divine
PROMISE delivered to him by the prophet, as frdm a
certain fountain.
So Psalm ex. 1, (to bring forth that now for the
sake of example,) when he saith, ^^ The Lord said
unto my Lord, Sit thou at my right hand until I make
thine enemies thy footstool." — What else can be under-
stood by these words, " Sit thou at my right handj**
than that he, (the Son of David,) is eqiid with God, or
is placed on a footing of an equality of majesty ? that
is, that he rules in the kingdom of God himself? For it
is not said, * over my head,* or * above me,' nor * at
my feet,* or * below me,' but, " at my right hand : *'
that is, on an equal footing and with equal power. So
that the whole heaven is as much the throne of this
King, and the whole earth as much his footstool, as
they are so of God the Father himself ! And this is as
he himself clearly declares. Matt, xxviiii. 1 8, " All
power is given unto me in heaven and in earth." And,
Mark xvi. IQj it is said that ^^ he was received up into
heaven, and sat on the right hand of God/' And so also,
Matt xxii. 43, when he asks the Pharisees, saying,
^* If die Messiah be the Son of David, How doth David
himself in spirit call hhn Lord ? saying, The Lord
said unto my Lord, Sit thou on my right hand ? '' This,
it is said, he said '*in Spirit ;" ^at he oright signify,
996
fUidt it was the Holy Ghost that spoke by David. ;- Aiid
the Evangelist adds, that the Pharisees uncferstood not
these things, and that they could answer nothing to
Christ thus questioning them upon the meaning of the
scripture.
So, neither can- the Jews and the Rabbins of our
day, their followers, answer any thing upon this point;
nor will they ever be able to give any answer ari^
They can only, as blasphemers, fiercely and fiiriousl;
Tail in order to distress us Christians. And that they do,
not with any penetration of mind or learning, but only
£rom an unbridled and empty insolence and abuse, just
to vent the foam and poison of theu* enmity; and-. that,
.with so impudent and brazen a face, as even to contia-
dict the sentiments of their old Rabbins and interpre-
ters; as Nicolas Lyranus often shows. * ,
We, however, have the firm, clear, and sure autfuv
rity of the scripture of the New Testament ; which beau-
tifully accords with the scripture of the Psalm, and the
Psalm reciprocally harmonizes with it. And thia most
certainly is abundantly enough (as we have already
tepeatedly observed) to enable- us rightly and safely to
•accommodate and interpret the prophetic writings to
our, tlmt is, the Christian, sentiments aiid understand-
ing. And there is no danger of the scripture misleatfing
us while it every where harmonizes with itself. All
others, however, must of necessity^ be deceived* But \i
Christ and his apostles are witnesses sufficiently weighty
for us ; who set forth and confirm these our sentiments
with open mouths, and with words and works sufficiently
powerfill.
And aoain, this same Psalm is one of those
places in which the Three distinct Persons in the God-
head are strikingly set forth: the understanding of
which belongs to the prophets and Christians only, and
is revealed and delivered to them by the Holy Ghost.
But thid Jews, the Mahometans, and human reason and
wisdom, are not permitted to enter within the veil of
these .mysteries.
Firsts we hear in this Psi^bofi God the Father; ^h^
m
^ cal)^ ^^ the Lord," fmd who is h^re represented p»
speaking thus, ^^ Sit thou at my right hand.", . And
secondly, th^e is added another Person, the Messiah,
or Christ, who is the Son of David, to whom Gcxi
speaks these words. For the Father that here speaks
most certainly is not the very Person of the Messiah, or
the very Son of David concerning whom he speaks.
Nor is this Messiedi the very Person of the Father who
is speaking. And yet, this P.erson is commanded to sit -
fm.tbe right hand of the Father; that is, to have |lie
some donuytiioix, the same powef, and the s^me honour
•wd glory.— As, therefore, God sujffers no other out of
hunself to be joined to himself in the same power and
majesty ; it must of necessity follow, that &is Christ
the Son of David is truly and naturally God, co«etemal
ivith the Father, and so, of the same ^ivine essence ;
because, there is but One God ; as it is declare^ in th^
First Commandment of the Decalogue, ^\ Thou shak
have none other gods but me/'
And again, thirdly, here is the Holy Spirit (and he
also is truly that One only God) who speaks to us jby
David and by the prophets, and who alone reveals to us
and teaehes us all truth concerning God: as David
{(aid above, ** The Spirit of the Lord spake by me," &c»
And Christ also, Matt. xxii. 43, saith, ^^ How th^
doth David in spirit call him Lord ? " That is, without
the Spirit, he would undoubtedly neither have called
Christ, nor even have known him to be, both his Soq
and the ^^ Lord." And it is sufEci^iUy manifest, that
jthe Holy Ghost is not the same Person as God the
Filther and Christ, and yet, he cannot be another God;
Tlie evident conclusion therefore is, thai God the Father^
the Son, and the Holy Ghost, are distinct Persons^ yet^
One God from everlasting to everlasting !
TJUT here, some one will perhaps ask, why David
spoke thus — "Who am I or what is iny
house ?" And also thus, " Thou hast looked upon me as
in the fo?m pf man, who, on high, is the Lord God ?'^
Fot God, say they^ did not say to David himself> ^ Tlioii
8S8
«balt be my Son,* or, ' I will estaUieh thee in my
eCeroal kinsckmu' But he plainly saith ^^ He (thy son
or diy seed after ihee) shall be to me a son," and, ^I
will establish him in my kinfldcmi.' Why then (say
they) does David alter and transfer the words oi
God,, and apply them to himself, and so interpret them,
-as if he were die person whom he says is ^^ the man"
'who also, ^^ on hi^ is the Lord God?"
First of all, it is certain diat David is the Father ci
tfiis seed or son ; as it is here clearly expressed that he
should be bom of his house or posterity. And there is
this also impressed on nature frmn above — that the
fiitfaer should not less rejoice and delight himself in the
elory of his son, than, (to say nothing more,) the Sod
Himself. That is, such is the power of pat^nal love
^nd affection toward the Son, that he favours above all
things the honour and interest of his Son, and seeks
'^em even more than his own. On the other hand, if
any indignity or insult be put upon the son, the father
is hurt and fired at it no less^^ than if it were offered to
himself. Rightly, therefore, does David also (not on
his own account only, but on account of his whole house
and posterity, when he says, " What is my4iouse?")
exult in this benefit of God, and as it were triumph in
this glory, — that that son should be bom of his seed,
who should even sit cm the right hand of God !
There are in history many well known examples of
the greatness and force of this affection of parents towards
their children : as in the instance of Chilo, who died
bf sudden joy when news was brou^t to him that
his son had conquered at the Olympic games. And also
in the case of diat Roman woman, who had felt fully
persuaded, from the reports she had heard, that her son
had fallen with the rest of the army at the battle of
Cannae : of whom it is related, that, when her son un-
expectedly retumed and-* stood before her on a sudden
alive and in safety, she was so overcome with excess of
joy at the sight of him, that she fell down and expired
nbonediately. What wonder then that David, under
a circumstance by hi more great> should, so overflow
inith joy of spirit; a^d be so astounded as it weie, that
le should not know how to contain himsdif, nor what to
ay, nor how to express himself! and that he should say/
hat he was not less ove^oyed at the honour of his son
^ho should be bom of his flesh and blood, than if he him*
lelf had been placed in the same height of honour !
Moreover, there is this reason aliso why David spake
)f himself. — Because, at this very time, this promise ^
son was in the loins of his father, (as the scripture often
expresses it;) and nothing of this son as yet existed,
^with respect to his human nature,) besides David him-
self, as the only person of his flesh and blood, from
which this son was at some time to be bom. For the
things related in this histoiy were said and done before
ever Nathan^ the son of David was bom ; from whose
posterity Christ was bom, (as it is recorded, Luke 3.)
And his mother Bathsheim was not then the wife of
David, but of Uriah ; because it was somewhat befcxte
die adultery was committed.
There is nothing, therefore, absurd or out of the way
in these expressions of David ; — that a fether, giving
thanks unto God and praising 'him for the glory of his
son, should speak thus, ^ What am I, O thou sracioii^
God ! What then is there in me that thoushouldst have
respect unto, that thou shouldst exalt me to so ^mt
honour, and shouldst will, that this " Lord" should be
bom of my blood ! For certainly I stand in that situa-
tion, that I feel the honour and the joy arising from it!
For this is my flesh and my blood ; and, in very deed,
he, of- whoin it i^ foretold that he shall be bom, is even
now still in* me 1' ?.,
And IT is for this same reason also, that the Lord
Jesus Christ is often spoken of in the prophets, under
the very name of his father David : as in Hosea iii. 5.,
** Afterward shall the children of Israel retum and seek
the Lord their God, and David their King, and shall
fear the Lord and his goodness in the latter days." —
In this place Christ himself is signified under the name
^' David," and is said to be worshipped with the samel
honoat as God. And therefore, the name also of ih^
2S«
]>«rd hboflelf, which belongB to God only, is giyeh:^
hip; Ajid the prophet aays, that he is to ba sooghtr^d
wc^mhipped. Nor does he ^ay that God ifi to b^ sought
Q^ worshipped io ohe. way, and this 'King in anetmrl
Ev0ri so i?ee worship God tilie eternal Fatber, wd the
Son, with the same 6dth : iumI. not the Father with oH^
ffdth, and the Son wi& ajiotb6n*-r-</\Ad h^ne isinQre^Ter
seen the Thihi' Person, the! tHdy JShost: whois.iiififnK
festjn his speaking these thmgi by the mouth .of the'
prQI^et, and teaching us thusf fa> believe th^m.
80 ALio, £asekiel xxxiii. 23,249 it- is ^aid^ "And
I will ^t up one shepherd overtbemi. s^d he i^hall fe^d
them, even my servant David : he i9haiL7feed them, fUd^
be 6hall be thek shepherd. Md^t.^ Loi^ wiU^be t^
God, and my servant Datid a prince anlong <heSh.?-?r
flere also the name of David is gtveD toiGbtiM, ffmt h^
is ev€» called ^tbe ^' servant of Gctt.-V So lioi; Jsaiih'
Hiiu ill, also,. and in many other pldehs^^heiscflillidv^
** servant" of God. So again Paul, mterpretrng-th^
s^p^he^Philip* ii, 7^''makes him a sarVtet: hutotfi^r-
Wisfe, he fill^ays and in^^veiy instance >;l^ttj|y:Spea|$ oi
hiiti as Lord mi God : . as ne does alK) ' i& that jSanrt^
plaice immediately before, ^^re he' says, ^* Who b^ing
Hi' the hrm of God, thought it not rdfa^ry to' be ^\m
with Gt>d« But made himself of no deputation, an^
took upi^ him the form df a servmt/* — Here then,
Paul shall answer for himsdif, why he says things so in-
coherent For if Christ be equal with God, how can hfe
be also a servant and in liie,form of a i^rvant ? And if
he be a servant, how can he be equal with God and in
the form of God ? It is, however, by no means unknown
to us Christians how these things consist together and
harmonize. But the Jews confirm themdelves in theit
p.b3tinacy by this, pasi^age of Ezekiel, and glory, as lif
th<^ were fully persuaded in; their ibinds, (or rather in
thefr. madness,) that th*y ai-e . ri^ht — ^fittt let us :now
aw^y with'tbeiA ! 1
,! In THE same. manner Jeremidh also speakia, xxfe ^
9, ^^ For itrshall come to {lass iii that day; sstith the
Lord of hostSy that I will beeak his yoke ft^m ^ thy
I
lecky/^tndwUl burst thy bonds, aM 'sbmigersysfaaU.lia
Bore-fierve themselves o( hini .: but they, shall serve the
Ejbrd tiieir jGod^ and David their kiiigwhom I wfltiaige^
ip unto them."*— Here again Christ is called David.
\nd even the Jews themselves, both antient and mod^»,
ixe compeUed to interpret Ais as referring, to the Mes-
dah: excepting. that,vthey ferr concerning &e ^^y^oke'^
iml the '^ bonds," which they twist round to make
diem ^apply to the Babylonish captivity : whereas th^
prophet, through, three successive chapters, is speaking
of that deliverance that shall take place undar^e pro-<-
mised Messiah: that is, a deliverance from sin and
deaifa, which are indeed a grieVous yoke aAd heavy
bcmds, imposed upioh us throng the ministraition of the
Iftw, but cdnceniingwkich Jewish blindness and huinait
ntean can tmderistmid notiiing whatever. Tins is a
sebret known otly .to Quiltians, and which has been
kftown tOi those who:have been of the same faith from
the Ij^mniBg of the chutch.
; . &it Jeremiah in this place makes this same ^'>King
David" to. be, without exception, truly and naturally
God: that is, he connects and unites God and this
Ikurid inthat same reception of worship and reverence
wiiereih;tibe people of Israel are to serve them. And if
this King David were not truly andnaturally God, God
woidd not make hi^ equal with himsdf, nor command;
that "they should serve God and David their King. For
this is an immutable precept, ^ Thou shalt have no
stiange gods : but thou shalt fear the Lord thy God,
mod wm only shalt thou serve,' Deut. vi. and x.
And a^^am, this passage of Jeremiah exactly accords
.with tlie words of the prophet to David, 2 Sam. viii
l-4fl7, "J Tirfll establish him (thy Son) in my kingdom
for even"' ^'^Him," I say, who is " Man," (for others
tme he'cotddnot be the seed or the Son of David) and
who also, ^ oh high, is the Lord God," who is wor-
shipped, together with the Father, in equal and eternal
tionofur, and to whoin is yielded an equal obedience.-:^
And /here also must of necessity be present, together
uttb/^se^Jthe Person of the Holy Ghost,, who revepds
unto U8 these mysteries by Jeiemial^ and iikmimle^ our
mkids with a new li^t that we may understand these
things and believe them. — And yet, these are bat One
God^ out of whom we worship no one, we serve no
one!
What I have so far advanced is quite sufficient
concerning that prophetical text, S Sam. vii. 1— 17 : in
whidb, as ' on a foundation we have seen that these
f^ Last words of David" rest: and which, as we
now see, plainly show, that Christ is truly God, and
Man bom of David.
A ND now, time calls us to enter upon these
^^ words of David," of which we have purposed
to give an exposition : in which he himself acknowledges
and confesses Christ to be his Son, and declares him 8^
to be, and glories in him as, his God, in those memoraUe
words, ^^'Thou hast looked upon me as man, who is, on
highy (or in the heavens, or above) the LcMfd God."-*-^
For that which in the common version^ by a change of
case, is put in the vocative, " O Lora God," leaves the
passage abrupt, mutilated, and without sensie : making it,
2 Sam. vii. 19, to be thus, " Is this the law (or manner)
of man, O Lord God ? " but what sense is that ? The
reading would be much more plain and correct thus;
" This is the form (or law or manner) of man, the Lord
God :" or, ^ who is the Lord God :" as I have observed
above.
*
But as we have here entered upon a subject, that is
so delightful to the godly, and so copious; and. as we
are of that little flock, (O what cause of grief that there
should not be more ! ) together with the prophets and
apostles, who seriously desir^ to acknowledge and.cdnfeas
Christ crucified, our promised David and our etemd
God ; let us here stay awhile and meditate. And,
before we bring these "Wokds of David" to tiie
concluding goal, let iis expatiate a little, on the plain, and
take a few more tastes out of the immense field o^
scripture; that we maiy thereby feed and .confirm oar
faith in this our Deliverer the Son of I>aii4<^; aitd:tfi8t
233
we may gall Satan and his satellites and maddened
cabal, — the Jews, Mahometans, and Papists, — those
enemies of the Son of God !
And to whom can we better go, first of ail, than to
Moses, the very fountain, yea, the parent and master of
all the prophets ? — Let us see whether he will not join
himself to our company as a Christian, that is, a witness
and a teacher of the Gospel of Christ : and whether he
will not give us a taste of the heavenly wisdom out of
his stores. And we will the more readily go to him,
because Christ himself especially commends him to us
in this highly distinguishing way, and as it were, repre-
sents him as his pieculiar servant, where he says, " Had
ye believed Moses, ye would have believed me : for he
wrote of me," John v. 46. As, therefore, Moses is said
to have written of Christ, he undoubtedly prophesied
and taught of him under the influence of the spirit of
prophecy, and, with his voice, took the lead of all other
prophets and teachers of the people of God that should
succeed him unto all posterity : which they themselves
testify of him by their voices and in their writings. And
indeed that they did so, and that studiously, is testified
irom proofs of fact : for the doctrines and predictive
declarations of the prophets are so well known and
spread abroad every where, that all the Jews that ever
existed 9 and that exist unto this day, the great, the
young, and the old, hold it as the most common thing
among them, that the Messiah was to come. But they
have this sad misfortune, — that Moses is to them no
longer alive, but has long ago been buried, and they
cannot know where he is buried ! And indeed he cannot
be found but by God's shewing us where he is! — •
Wherefore, we will send away after him two trusty and
faithful messengers, who may search him out, and call
him forth, and bring him before us. And who shall
those messengers be ? John the Evangelist and the
Apostle Paul ! For we are fully assured they will not
err, but will effect that which we wish.
But I would have thee bear that in mind, which I
before laid down as my principle to go upon — that I
VOL. II. R
234
establish it as a certain rule to abide by, that, whereyer
the Hebrew text naturally offers itself in harmony with
the scripture of the New Testament, we are to receive
that as the sure and genuine sense of the prophetical
scripture. Nor are we to regard what the Rabbins or
other judaizing Hebraists that follow them, may prate
about their grammatical jpeculiarities, vamped up out of
stops and points, and miserably wracked as on a cross;
but we are to look upon such things as their own
figments and fables.
JOHN, then, at the very beginning of his
evangelical history, is ready at our hands,
where he says, " In the beginning was the Word, and
the Word was with God, and the Word was. God.
The same was in the beginning with God. All things
were made by him, and without him was not any
thing made that was made," John i. 1,2,3. — These
are the words of the Evangelist, or rather, of the Holy
Ghost himself, who giveth and restoreth life unto all.
Let us see, then, whether this messenger cannot
bring back Moses unto us and set him alive before us.
For Moses does not hear unwillingly; but, being awaked
by the Spirit s voice, saith, * Behold here I am, and I
add my voice in your favour ! For this very particular
which you here relate concerning the Logos, the Son of
God, I committed to writing long ago : and therefore I
wrote, in a way of leading and directing, those words
which you and all others might take up after me.
]f or, at the very commencement of my Books, beginning
where the nature of all things began, I thus wrote,rTr
*^ God said. Let there be light, and there was light."
^^ God said. Let there be a firmament in the ipidst of the
iraters." And again, *^ God said, Let the waters under
the heaven be gathered together into one place, and let
the dry land appean" ^^ God said. Let theisakb bring
forth grass, "&c. '^ God said, Let there be li^tesrin the
firmament of the lieavea, to divide tJsie day from die
Aight/' And so o» as It theie follows.'
■ 4
235
Thus, you hear Mo^s qx^ctly i^l^iag with John,— •
that, in the very beginnuig of the creation, "was the
(Logos or) Word," by whom God made or created all
things, by speaking. And Moses here neither stammers
nor speaks imperfectly like a babe, nor are his words
either obscure or ambiguous; but his expressions are
clear, and his grammatical construction of a certain and
simply kind ; so that, where there is the Person speakr
ing, there, of necessity, must be also understood the
Logos or Word. ^
And as to those things in the way of objection which
the Jews, the Mahometans, the heretics have scraped
together from all sides, from designed cavillings and
from dreams of their own fabricating, — all such things
we at once hold ih contempt, resting on this certain
Word of God, and upon the simply grammatical mean-
ing of Moses; who, we know, recorded plainly and
without ambiguity, that which God said in the very be-
ginning before any creature had existence. And there-
fore, the Logos or Word was " with him" when he
spoke, (for without a Logos nothing can be spoken,)
"by" whom God made all things; as John i. clearly
sets its forth. And all the old orthodox ecclesiastical
writers, Hilary, Augustine, Cyril, &c. have so copiously
and diligently expounded this meaning of John, that, as
their books are still extant, there is no necessity for our
entering now into any full length discussions of the
passage. . It is enough for our present purpose to see
and hear Moses himself, as it were, (without using any
far-fetched or violently forced interpretation,) standing
before us, and, of his own accord, so plainly and simply
harmonizing with the words and meaning c^ Jqhn, that
even reason herself, (though ignorant of these " secret
tbingS),") has nothing to gainsay, but is compelled tX>
confess with us, that such is, according to the certain
rules of grammar, the simple and native meaning of the
words ; and that both Moses and John say the same
thing, and speak in the same way concerning the Logos
or W ord ; by whom iD the beginning all things were
madffimdl 9j^.t§d.— rFor the design 6f each is to shew
R Z
836
by what, or with what instrument eto it were, or whimce,
or out of what materials, God wrought that mighty
work, that universal fabric of the world.
But, this work or fabric was such, that there was ho
instrument, nor could be any, nor any materials for the
work that was about to be wrought. The whole creation
of things came forth and was made out of nothing : nor
can it be called any thing but nothing. And, all things
were made by the Word only: or, as John says, " by him
(the Word) all things were made." Now the Word
itself, is not that which was made or created : (for there
•was as yjBt no creature :) but this Word was " with God"
from all eternity, before the world first had its beginning :
as Moses here saith, "God said, (that is, before any thing
was as yet made,) Let there be light," " Let there be
fl. firmament," "Let, there be lights," &c. : that is,
Moses saith, that all things were brought into being, or
were made, by the Word. And it is quite certain that
nothing could fie " with God," apart from, and before,
all things that were created, but that which is in itself
and in its nature, God !
Wherefore it must follow, that the Logos, which is
written of as having been " with God," is of necessity
/God, or a Person having a nature divine, infinite,
eternal, and omnipotent : seeing that, it was " by
him" that " all things were made." Nor can he be the
same Person with the Person who speaks, or whose
Logos he is : but the Person who speaks must of ne-
cessity be another, and truly distinct from, the Person
who is the Logos. And yet again, there cannot be two
Gods, nor can the Godhead be divided as it were into
many : for it is the principal article of our faith and of
the scripture, that there is but One, essential, divine
Essence, and One Creator, of the heavens and the earth,
and not many. Wherefore Moses testifies together with
John, and with the same voice and mouth, that the God
who speak9> and the Logos or the Word, are indeed
Persons distinct from each other, but are together the
One same God, the Creator of all things.
So ALSO our David confesses that he had read and
837
understood Moses, when he says, Psalm. xxxiii. 6, " By
the Word of the Lord were the heavens made^ and all
the host of them by the breath of his mouth/' — He
says that *' the heavens were made and all the host of
them ; " that is, whatsoever is contained by them and in
them. Whence I pray? Whence, but out of nothing?
By what, or by what kind of instrument? Not cer»*
tainly by any things that were created, (for there wais
nothing as yet created !) — By his '^ Word," saith David,
and " by the breath of his mouth."
And does not David in this place agree with Moses
and speak thus, and almost in the same words, — ' God
said. Let the heavens be made, and the heavens were
made?' And since the heavens, and all that they con*
tain, came forth and ^ere made by the Word of God; it
necessarily follows, that the earth and all that is in it
came forth and was made by the same Word. And it is
evident, that the Word of God speaking, or the Locos,
is not the heaven or the earth, or any one of those
things that are contained in the heaven or the earth, or
that came forth into being by that Word. Wherefore, it
is left as a necessary consequence, that the Word is the
Creator God himself: yet so, that it is a distinct Person,
and a Person different from the Person who speaks,
and who does all things by this Word in the one same,
indivisible, inseparable nature and essence of divine and
eternal power, might, and efficiency !
And when the Person of the Son of God, or of the
Logos, is made manifest from these words of the Psalm;
then, the Third Person, the Holy Ghost, will easily and
at once discover itself; for it is signified in these very
words, when the Psalmist says, " And all the host of
them by the breath of his mouth." For what he had
just before said " by the Word of the Lord," he now
repeats, " by the breath of his mouth." And without
doubt, he thus adds the word " breath," (Spirit uSy) that
he might embrace both thcf Logos and the Holy Ghost.
For it is evident, that this Person is every where denomi-
nated "the Spirit:" as in the beginning of Genesis,
"The Spirit of God moved upon the face of the
238
waters/' And again," My Spirit shall not always judge
in man." And it is signified that he is equally of, or
proceeds equally from, the Father and the Son : be-
cause, he is called the Spirit of the Father, and bf the
Son also. And so also it is said here, the " breath
{Spiritus) of his mouth;" (that is, of his Word,)
meaning, undoubtedly, of the mouth of the Father; from
whom also is the Logos or Word.
And let this also be particularly remarked, — that the
words '* were made" are only put once. The Persons
are plainly and distinctly named, " the Lord," " the
Word," and "the breath (Spiritus) of his mouth:"'
but there is only One Maker, or Creator intimated : or,
the work and creation of One only, without distinction !
That is, all things were made. By whom ? By One
Maker or Creator : who is the Lord, the Locos or
Word, and the Spirit. Nor does the Lord, (that is, the
First Person, the Eternal Father,) do any work of his
(yw7i peculiarly or separately by himself: nor does the
Logos do any work of his own separately from the
Father : nor the Holy Spirit any w ork of his own sepa-
rately from the Father and the Son>
They are therefore different Persons, but they are the
One same Maker and Creator of the same work, that
is, of whatsoever is made. And, all things that are made
are singly and collectively the common work of the
Three Persons, as of the One same Creator, and, as it
were. Architect. For as the Lord is said to make the
heaven, so also, the Logos makes the same heavens,
and the Holy Ghost makes the same heavens; and
neither, any thing that is not made by the other. It is
the same workman that makes, and it is the same work
that is wrought by the Three Persons. And again, as
the Lord himself made all the hosts of heaven by his
*^ breath" (Spiritus); so, the Spirit himself made the
same (and not another) host of heaven ; and so also,
the Logos (the Word) hirtiself made the same host
of heaven !
Wherefore, we are here diligently to ponder that
which Athanasius teaches in the Creed that bears his
989
name.—* Neither confonnditis the Persons, nor dividifag
the substance,' or separating tne Unity of the substance
in the Persons. For if any work of the things that are
created be ascribed to any one of the Persons in the
Godhead apart, (as we term it,) and be not received as
the work of the other Persons also; here, that most
simple and most intimately united Unity of the Godhead
is divided and torn asunder ; and, instead of One God,
we make three gods or creators, which is false and
impioas ! Agaiii, if you do not make a distinction
between each of the Persons within the Godhead, (so to
speak,) apart from, and above, all creatures ; and do
not ascribe to each his own peculiar properties which
cannot be ascribed to the rest; then, you confound
the Persons, which is equally false and departing from
the faith !
And here, the rule of Augustine may with pro-
priety be introduced, who says, — *The works of the
Trinity without, or, which are wrought out of the God-
head in the creatures, are indivisible : that is, no divi-
sion or distinction of the Persons is to be made, with
respect to the works which they work in the creatures :
nor is each separate work, out of the Godhead, to be
ascribed to each separate Person. But, the Personis
within the Godhead itself are to be distinguished : yet
so, that each work, out of the Godhead, is to be ascribed
to all the Persons in the Godhead equally and without
difference/'
But, to make this still more plain by an example.—*
I rightly say, — that God the eternal Father is thy G6d
and Creator, and mine, who made me and thee, and all
things. So also I say, that the Logos the Word of God,
who is co-eternal with the Father, is the Author and
Maker of the same work which I and thou are. And so
also, I say again, in the same manner, that the Holy
Ghost made the same work, me and thee, and that he
is, equally with the Father and the Son, my God and
Maker, and thine, and the Creator of all things. And
yet, that there are not three gods or creators, but One
God and Creator.
240
By this faith and confession, (which is the true con-
fession of the whole church of God, and which it has
ever held from the beginning,) I am fortified against the
mad dreams of Arius and others like him, and am kept
from dividing the all-simple Unity of the divine Essence,
and from separating it into three gods or creators ; and
1 acknowledge by a true and sincere faith, and worship
and confess, One God the Creator of all things. And
again, when I raise my meditations apart from, and
above, the things that are made, or the work of the
creation; there, I learn from the scriptures, (for the
judgment and penetration of human reason can avail
nothing here,) — that the eternal Father is a Person dis*
tinct from the Person of the Son in that one same
simple indivisible Godhead ; whose property is, that, as
it is written, he is the Father ; and not of the Son, nor
of any other, but self-existent. — That the Son of God,
the Logos, is a Person, distinct from the Father, but of
the one same divinity as God the Father ; whose pro-
perty is, that he is the Son ; that is, born of the Father
before all worlds, and having a divine nature, not of
himself nor underived, but yet, derived from none but
from the eternal Father. — So also, that the Person of
the Holy Ghost is distinct from the Father and the
Son, proceeding from both, and having a divinity, not
from himself, but equally from the Father and the Son,
and that from everlasting to everlasting !
Fortified by this faith and confession, I steer clear
of the mB,d error of Sabellius and others like him, and
also of the Jews, Mahometans, and all others of the
same class, who imagine themselves to be wise above
God. Nor do I, like them, confound the Persons, as
though there were but one Person altogether. But, ac-
cording to the sound and true sense of the catliolic
faith, I confess Three Persons, distinct in their pro-
perties, equal and co-eternal in the Unity of the eternal
Essence : which Persons; nevertheless, w ith reference to
us and to all things that are made, are the One only and
true God, the Creator, the efficient^ Cause, and the Pre-
server of all thinors !
o
V
841
These things, perhaps, i^re not quite so familiar and
3lain to the more simple and the generality among us;
and may seem more proper for subjects of discussidn in
the schools. But since we see that Satan draws up that
Leviathan-tail of his, and is attempting to spit forth at
once this terrible venom, that he might in these " last
days" stir up all the whole sink of heresies together:
since the world is filled with light-minded and curious-
spirited characters, whose itching ears are delighted
with novelty, and who are soon tired of hearing sound
doctrine : and since, on that account, the mouth of
Satan stands open ready to vomit forth all kinds of
maddened deliriums among sound doctrine : — it is there-
fore useful and necessary, that there should be some,
either of the commonalty or of the learned, and espe-
cially of the pastors and teachers of the churches and of
the youth in the schools, who should expressly devote
themselves to speaking on, and teaching rightly, properly,
according to the scriptures, and in the common lan-
guage, these grand articles; the true knowledge of which
ought most necessarily to be possessed by all the
church.
And if there be any one who is not able to appre-
hend these abstruser things, as they may appear; let
such an one, together with the children and others who
are training up under the catechism of the Christian
doctrine, hold fast by a simple faith, and follow, those
things which he has learnt in our Creed of the articles
of faith ; and let him assist others by his godly prayers ;
praying against Satan, against all the furies stirred up by
him, and against all the deliriums of the Jews and Ma-
hometans, that he fall not into temptation.
AND now, since we are thus entered upon this
discussion, let us, with a design to assist those
to whom our labours will be acceptable, and to confirm
and testify our own faith by this our confession, collect a
few more authorities, both examples and figures, which
tend to declare this same article. — which teaches, that,
in the Godhead, the divine Essence is neither to
94i
brdM^ed nor sundered, nor the Persoius t6 be con-
ibnnded.
In that glorious, and perhaps the greatest, manifes*
tation that was made from above, — ^the baptism d
Chrfet at the river Jordan, it is written, " The heavee ^
was opened, and the Holy Ghost descended in a bodily
shape like a dove upon him ; and a voice came from
heaven, which said, Thou art my beloved Son, in thee I
am well pleased," Luke iii. 21, 22.
Here, it is evident, that Uiis dove, or this " bodily i
shape" of a dove, "(as Luke expresses it, that thou:
ioiayest not dream, that this was a visionary vanity, or a
phantom, or a trick,) was a creature ; made, not by the
Holy Ghost only, (who nevertheless distinctly discovers
himself therein,) but by God the Father -and the Son
also ; as it has been already observed, ^ The works of
the Trinity that are wrought out of the Godhead arc
indivisible.' For whatsoever is made, is, of necessity
made equally by the Father, by the Son, and by the
Holy Ghost, as One God. And yet, this dove is called
the Holy Ghost only : or (to use the words of Luke) it
was the Holy Ghost only that descended from heaven
" in a bodily shape like a dove." For the sincerity of
the Christian faith, by no means suffers it to be said,
concerning that shape of the dove descending, ' Be-
hold, This is God the Father : ' or, ' This is the eternal
Son of God.' But we must of necessity here say, * Here
you see the Holy Ghost descending:' though it is
nevertheless true, that the Father, the Son, and the Holy
Ghost, are the One same eternal God. So that you may
rightly say, when you behold the dove descending, * This
is the One eternal God, and there is none other god
besides him.' Yet again, you cannot righdy say, * This
is tlie eternal Father,' or, * This is the eternal Son of^
God.' You can only say, by way of distinguishing the
Person, ' This is God the Holy Spirit ; ' or, ' This is
the Person of the Holy Ghost.'
And so also, the voice^ that was heard from heaven,
saying, " This is my beloved Son," &c. is a creature
made, not of the Father only, but of the Son and^ of '
349
oi^r Ghost. Accorcimg to that ruler-* The w«>rk»o^dM
inity are indivisible : ' that is, all things that are cheated,
it of the Godhead, are created equatty by all the^
Mnee Persons, as by One same God ; and those Three
ersons, with respect to those creatures, are the One
me eternal God. And so again, all the things that are
eated, are, with respect to the Persons in the God-
»d, one work, and not a three-fold or three-part
ork. And yet, the voice that was heard to speak from
mven concerning Christ, is, and is said to be, the voice
r the Father only. Nor would it be orthodox or
insistent with Christianity to say concerning this voice,
This is the Son of Gqd speakitig,' or ^ This is the
^erson of the Holy Ghost speaking.' But we must of
ecessity say, ' This is the voice of the Father.' Al-
lough both the Holy Ghost and the Son, are, with the
father, the One same eternal God. So that it may be
ij^tly said, concerning this voice that speaks, ^ This is
be true God, nor is there any god besides him.' And
et again, it cannot be rightly said, ' This is the eternal
k)n of God,' or * This is the Holy Ghost.' But we must
ay this only, * God the Father speaks this voice, or, is
R this voice.'
In the same manner, must we also think and speak
i the human nature of Christ standing in the river
Fordan. — That is, that it was a creature, made equally
)f God the Father, the Son, and the Holy Ghost. Nor
loes faith permit it to be said without injury, that either
he Father alone, or the Son alone; or the Holy Ghost
Ibne, was the maker of this work; that is, of the
imnan nature in Christ. For it is the indivisible work
i the Trinity ; and each and every Person, as One
Sod, were the maker of this one work : as the angel
Sabriel saith to the Virgin, Luke i. 35, " The Holy
Shost shall come upon thee, and the power of the
lighest shall overshadow thee." Not only shall the
foly Ghost (saith he) be with thee, coming upon thee
rem above, but the Highest hitiaself ; that is, God the
tfiffnal Father shall overshadow thee by his power or
IMm Strength ; that is by his Son or Looos. And
1
e
•i
c
844
therefore, that which shall be bom of thee, shall be Ji
called the Son of the Most High. Thus, therefore, the ft
whole Godhead is the Maker or Creator, and made i
that one same work, that is, the human nature. And
yet, it was the Person of the Son, or of the Logos, Jiii
only, that was united to it : it was not the Person of the
Father that assumed it, nor the Person of the Holy
Ghost.
And therefore, it cannot be rightly said of this Man,
Jesus of Nazareth, ^ This is God the Father,' nor,
* This, is God the Holy Ghost.' But it must of necessity
be said, ' This is the Logos, the Son of God.' Al-
though it is true, that the Father, the Logos, and the
Holy Spirit, are the One same God. So that, it may
be rightly and truly affirmed of this same Man, that he
is God, and that there is none other god besides him.
And yet it cannot rightly be said, * This is God the
Father, or the Holy Ghost.' But it must of necessity
be said, * This' is the Logos the Son of God : as Paul
speaks. Col. ii. 9, " In him dwelleth all the fulness of the
Godhead bodily." And yet, nothing is hereby taken or
diminished from the divinity of the Father, or of the
Holy Ghost : but each of them are, together with the
Son of God and the same Man Christ, One eternal
God!
From these things I think it may be clearly under-
stood, how it is, that the Three Persons in the eternal
Godhead, and distinctly in the Godhead, are believed
in, and are not compelled to be confounded into one Per-
son : and yet, that you are not forced to divide the Unity
of the divine Essence, or to make three gods : but that,
when you look out of the Godhead unto the creatures,
you may confess, that there is but One Maker or
Creator : and that he is so smiply, and only One, that
even these creatures, in which each one of the Three
Persons distinctly and separately manifests himself, (as
we have shewn in the baptism of Christ,) are the work
of th|B One same eternal God !
And, in order that the more simple -may by some
means or other be brought to think on these mysteries
'£45
reptesented before them as it were in a picture, MtAe
writers, and particularly Bonaventura, make use of
quite a plain similitude. — That it is like unto three
virgins, two of which among them clothe the other one
with a new garment : yet so, that all the three put their
bands to the same garment at the same time, and the
third, together with the other two, puts the garment on
herself. Here the three virgins together clotne the one
with the garment: yet so, that one only, and not the
other two, is clothed in that garment.
According to this similitude, it is also to be under-
stood here, that the Three Persons in the Godhead, the
One God, Creator, and Maker, were the One Author of
the one and same work ; that is, of tlie human nature of
Christ ; and united it with the Son of God, the Logos,
in the same Person. Yet so, that the Son, the Locos
only, and not the Father nor the Holy Ghost, assumed
that nature. — And in the same manner also are we to
understand it concerning the " dove," in 'the " shape "
of which the Holy Ghost revealed himself at the bap-
tism of Christ. — And in the same way also we are to
understand it concerning the " rushing mighty wind "
and the " tongues of fire," under which the same Spirit
revealed himself visibly on the day of Pentecost. And
also in all other testimonies and manifestations that
are ascribed to the Holy Ghost, which he is said, in the
church or in the scriptures by the prophets, to have
wrought.
"DUT here it will, not perhaps improperly, be
asked by some, why it is commonly said in
the Confession or Creed of Faith, or rather, why the
scriptures teach us to say, ' I believe in God the
Father. Almighty, Maker of heaven and earth,' and
why the Son is not properly called * the Maker ? *
And again, ' I believe in Jesus Christ, who was con-
ceived of the Holy Ghost,' (not of God the Father?)
And again, why it is said in the Nicene Creed, * I be-
lieve in the Holy Ghost (not in th^ Father or the Son)
who spake by the prophets ?' — Here certainly distinct
^246
works sure ftscribed to each Peraoa as thpii^
them from the rest, that they may be truly distin^i^^
from each other. But these things will, perhaps, ajqw
to the mprp simple to be too abstruse. If, then, they
canno); apprehend things any higher, it is enough Jk
the^rto hold this plain article of faith, — That, althou^
there be Three Persons, God the Father, the Son, edcI
the Holy Ghost, yet, these Three are but One and tbe
sanie eternal God.— But however, in the doctrine of the
church, it is necessary that these things be explained in
some nieasure ; to the end that we may learn to under-
stand them and speak of them righdy ; that the corrup-
tions of the devil, and the mad dreams of heretics, may [Jf
"be guarded against and refuted.
First of all, then, it is certain and indubitable, that k
was the will of God, that he should be known in tlSis
life by faith, and in the life to come by an eternal open
vision, that he is One eternal Mind, and Three distinct
Persons: which knowledge is "life eternal:" as it is
written, John xvii. 3. And, that he might be thus
known, he has given us his Word and the scriptures,
confirmed by testimonies of miracles and divine works ;
that we might therein learn that which he would have
us know concerning himself. For, to the end that he
might be thus rightly known, there was need of reve-
lation and doctrine, wherein he might reveal himself
unto us, and might discover himself to our view : for of
ourselves, and by our own wisdom, we were not able tp ]
penetrate into that heavenly mystery, nor by searching .
to find out what God is, nor what is the nature of the
divine essence. But, that we might in some degree in
our minds attain unto these incomprehensible things, he
uses similitudes to set them forth unto us, whicn are
taken from things created and visible : for things invi-
sible do not affect our senses and minds.
The creature, then, or all things that are created,
are to be considered in a two-fold way.
First : Each work is to be considered absokttely^ (as
we coinmonly use the term,) and in itself, or in its xiature;
that is, distinctly from it^ des^ in. being created of
847
00!^ t^In tbi9* view ifdl ^r^aturai wHboiit distinctiao arst
; iffd itre colled, the creatures of God ; (or of ^tbe God-
.J)im4;) thikt is, tb^ works or workmanship of the Three
^erson.s equally ; as it has been before observed. For
$his consideration does apt convey any distinct, know-
?)<^ge of any cme of the Persons distinctively : seeing that,
l^^ch one of the things which are qiade are mutually
^nd equally the work of the Three Persons, or of the
*Qne God.
, Secondly : These same things that- are created are to be
considered also relatively: not as they are in their nature,
JHit as they are distinguished by their use, whereby God
makes use of them to reveal himself unto us. Thus,
God uses his creature, that is, the mutual work of the
Three Persons and One God, for this purpose, — that he
ought discover and manifest himself by these, as ima^s
and similitudes, in a certain ^^ shape " as it were. By
these means, therefore, the creatures become visible
imager, or signs, or testimonies and manifestions, of
the Three distinct Persons.
Thus, in that wonderful revelation made at the
baptism of Christ, he used a " dove," that it might be
an image or sign of revelation, whereby the Spirit might
visibly manifest himself This therefore is a distinct, or
proper, and incommunicable " shape " under which the
Person of the Holy Ghost, not of the Father or of the
§Qn, is peculiarly revealed. For so it seemed good unto
Ae eternal God the Father, the Son, and the Holy
Ghost, that this shape of a dove should signify and set
forth unto us the distinct Person of the Holy Ghost :
that is, that we might be made certain, by distinct
images being set before us, that the Godhead itself, or
the one e§$enc« of the eternal God, is truly Three
Persons distinct from all eternity. And therefore it is,
that Luke expressly §ays, that "the Holy Ghost (not
l^e^ Father or the Son) descended in a bodily shape liko
a dove," &c.
And in the same manner also we rightly speak con^
ceming the Person of the Son of God : that is, that- he
leveled himself by a^p^mning thisour huiMn natvK.; or.
048
MiFteil saith^ '* the jform of a^'^H^iit;' being ' ^uad
ikshion/ (or as his more expressive Words ate, in tl
scheme; that is, all the gestnres and mode and mam
of life,) as a man;" that is, being truly man. Tl
" form," therefore, or human nature assumed by Chrii
is not the shape or manifestation of God the Father,
the Holy Spirit ; (although it is true that it is the i^oi
or creature both of the Father and of the Holy Ghost
as well as of the Son ;) but, is properly and distinctly tl
shape or form of the Son of God only. For thus
seemed good unto the eternal God, that is, unto
Father, the Son, and the Holy Ghost, that the Son ct\
God should be manifested unto the human race under
this shape or form of the human nature; that he might'
be acknowledged as a Person distinct from the Person
of the Father and of the Spirit, and yet, of the One sam»
co-eternal, indivisible, divine Essence.
In the same manner also are we to speak of the
Person of God the Father, — that he manifested himself
unto us in the *' voice from heaven." For this shape or
form is not a form or manifestation of the Son, or of the
Holy Ghost, but of God the Father only ; who under
this shape distinctively manifested, willed himself to be
revealed as a Person distinct from the Person of the
Son and of the Holy Ghost, but yet, of the one same
indivisible Godhead.
But take, if you please, a more plain and homely
example of this different view or consideration of the
creature, drawn from those words which we commonly
use in the church. — When a minister of the gospel acf-
ministers baptism to any one, he does it in these words,
* In the name of the Father, and of the Son, and of the
Holy Ghost.' All these words are certainly creatures,
and a work made of God in our mouths, even as we
are ourselves, and all that is ours. And yet, no one of
these is properly or separately the work either of God
the Father, or of the Son, or of the Hojy Ghost : but
the common work of the Three Persons, and so, of the
One God.
But if you look at the signification and meaning of
849
wordsyor at the things signified by them, yoa amiiot
^^ fj^itly say that by^ these words, ^in the name of God
Father,' the Three Persons are equally signified;
separately and particularly, the Person of Gpd the
ther. So also by these words, * and of the Son,' is
lerjiainly signified the Person of the Son of God, or of the
Gos. And by these words, * and of the Holy Ghost,*
properly and only signified the Person of the Holy
Jyfthost. — ^Thus, I say, there are Three Persons singly
^ui^ttd distinctly signified, yet of the same divine essence^
these words, or signs, or marks. For it is not said in
^pfce names y as if they were more than one, or as if each
te Person had a name and peculiar essence dis-
ict from the others; but it is said, ^ in the name of the
'ather and of the Son, and of the Holy Ghost ; ' be*
se, there is but one name in the one undivided
xssence, though there are, nevertheless. Three distinct
J^ersons.
From this example, that which I have said concern-
ing the twofold consideration of the things that are
tf created, may, I think, be understood with sufficient
ac clearness. — That they are to be received as things^ and
> as signs. That is, as subsisting by themselves as they
fc were created of God; and, as used to signify and teach
ft something which they are not in themselves. — Thus, for
\ instance, smoke, is both a thing created of God in
itself, or in its nature, and is also the sign of another
thing, which it is not by nature, but which it only sig-
nifies and shews forth,-*-as fire. Of which kind of
signs, Augustine has collected many in his books con*
ceming Christian doctrine.
But in this manifestation of the divinity we must
understand something more than has been set forth in
these general arguments. For the human nature in
which the Son of God manifested himself, was not a
bare sign only, or a mere empty representation of
another thing which was not its own by nature, that is,
of the Person of the Son of God : (even as also we are
not to understand concerning' the dove that appeared,*
that it was a mere empty sign or representation : or, of
VOL. II. s
E
S50
the voice that spake from heaven, that it was a mere
empty sound or image:) for, this human nature in
which the Person of the Son of God was distinctly and
properly manifested, was fulFy and wholly received into,
and united with, the divine nature, in the same Person;
that is, in that Person which sitteth at the right hand
of God the Father to all eternity, ruling in his eternal
kingdom; as we have heard it declared above in the
promise made to David. But the dove that appeared
was a shape assumed by the Holy Ghost for a time
only, that he might by it manifest himself : it was never
taken by him into personal and eternal union, but was
afterwards laid aside by him : even as the angels some-
times appear in a human form, which they assume for
the time, and afterwards lay aside again. And so also
we are to judge of the Person of the heavenly Father.
For there was no promise made concerning . Uiis voice,
nor any decree from above, (as there was concerning
the Person of the Son,) that there should be a perpetual
tronj unction or personal union ; it was only used as a
manifestation for a very short time.
When therefore it is said in our common
Creed, * I believe in God the Father Almighty, Maker
of heaven and earth,' it is not to be understood as say-
ing, that the Person of the Father only is Almighty and
the Maker of heaven and earth, or that that same Person
only is our Father. For the Son also is truly and equally
Almighty, the Maker of all things, and our Father. And
Bo also the Holy Ghost is Almighty, and Maker, and \
' Father. — And yet, there are ; not three almighties, or
three creators, or three fathers; but. One Almighty,
One Father, and One Creator of the heaven, the earth,
end us all. And so also, God the Father is our Saviour
and Redeemer, the Son our. Saviour and Redeemer,
and the Holy Ghost our Saviour and Redeemer: and
yet, there are not three saviours or redeemers, but
One" Saviour and Redeemer or Deliverer, And, in a
word, as the Father is our God, so the Son is our God,
'and the Holy Ohost is our Gt)d: and yet, there are not
three godis^ but One eternal God. And bo, in the
251
teitoe maitiier, llie lioly Ghost ^Ctifie^ tli'e churdV,
arid tfiife Father and the Son sanctify the church: arid
yet, there are not three sanctifiers, but One Sanctifiei*.
For, as we have already said, the works of the Trinity,
out of the Godhead, or with respect to the creatures,
are indivisible.
I have thus spoken on, and set forth these things,
that it may be plainly and clearly understood, that we
acknowledge, believe in, and confess, Three Persons in
One Godhead ; and that we do not mingle nor confound
the Persons, nor, on the other hand, divide or sunder
the Unity of the essence. For the peculiar property
of the Father, wherein he is distinguishable from the
Person of the Son, is, as we have already shewn, this —
that he does not derive his divinity from any other than
from himself; and he communicates the same unto the
Son by an eternal generation. Wherefore, the Son also,
together and equally with the Father, is God the
Creator of all things: but he has this from the Father
from all eternity. For, in that the Father is God atid
Creator, he has not that as derived from the Son : but,
in that the Son is God and Creator, he has that as de-
rived from the eternal Father. And so, the Father arid
the Son, in that they are each God and Creator, have
not that as derived from the Holy Ghost : but, on the
contrary, in that the Holy Ghoi^t is God and Creator,
he has that as derived equally from the Father and frorii
the Son fiiom all eternity.
This, therefore, is the reason why, when mention id
made of the Person of the Father first in tlie Cree^^
these words are added, * Father,' ^ Aliriighty/ atiid
* Maker:' Which are npt added to the Person' of ihe
Son or of the Holy Ghbst, to the intent that the Perkbri
of the ]Pather maybe Considered distinctively from tiie
Persons of the Soii iand of the Holy Ghoist, in tKe'atti
sittiple Unity of the Godhead. ' And afterward^i 'wheh
mention is hiade of the Persons of the Son atrd of thb
Holy Ghost; then again, there are peculiar marks 6f
(Ksimction- added, to the intent that.it might lid mdet-
stood/ ^that the F^rsOn of the Sort is distinct frdin tMfe
s 2
■
Peraons of the Father and of the Holy Ghost; aii4
again, the Person of the Holy Ghost distinct from the
I^rsons of the Father and of the Son. And these j
distinctive marks are thus.— The First Person is called
Father and Creator, because it is derived from him that
the Son and the Holy Ghost are each Father Almighty,
and Creator. So that, the Father may be understooid as
being, as it were, the origin, beginning, and fountain, (if
we may be allowed to use such terms when speaking of
God, which terms the old ecclesiastical writers some*
times used,) of the Godhead : for it is from him that
the Son and the Holy Ghost derive an equal divinity,
from all eternity: but the Father does not derive it
either from the Son or from the Holy Ghost
These things have I advanced concerning the pro-
perties whereby the Persons in the Godhead are distin-
guished. But in addition to these interior distinctions^ -
^if I may so term them,) there are others also which we
may term exterior distinctions^ or, ^ distinctions exter-
nally manifested in the revelations and benefits vouch-
safed to the church. — Such as, the manifestation of the
Person of the Son in human nature. For this nature the
Son of God only, the Logos, assumed; who was con-
ceived (or as the Greeks have expressed it, evcretpKvO^if,
incarnate^) of the Holy Ghost, bom of the Virgin Mary,
was crucified for us, and died, &c. as the confession of
the Creed teaches. And yet it was all so, that it may
be piously and rightly said, that God suffered for us
and was crucified, &c. Because, the Son of God is
truly the One God, without and besides whom, diere is *
no god. And yet, nevertheless, the other Persons in the
same Godhead are others beside him ; that i?, the Per-
sons of the Father and of the Holy Ghost.
. And so alsoy the Person of the Holy Ghost was
distinctly and separately manifested in the fiery tongues,
and other gifb and miraculous testimonies that were
vouchsafed to the church^ And as it is true that the hu-
man nature which was assumed by the Son of God, was
a work of the whole Godhead, made by God the Father,
the Son, and the Holy Ghost; so also, the flames of
sis
fite in the form of tongues, and the sifts of the Holy
Ghost, were the work and workmanMip of the whole
Trinity, or of the Three Persons ; as I have already often
shewn before, and with sufficient fulness for a short
treatise like this. For if any desire to hear more upon
die subject, there are some books upon these things
extaqt, ably written by Augustine, Hilary, and Cyril.
And this very doctrinal article concerning the Godhead,
l^ the peculiar blessing of God, has been left to, and,
spread abroad in, the church, even by the writers of the
schools, (as they are called.) and in such a manner, that
I find no reason for differing from them. ~
TJUT here, some are distressed upon this
point. — Whether, when they pray the com-
mon prayer, * Our Father which art in heaven,' they
should consider themselves as addressing properly and
distinctly the Person of God the Father, or as em-
bracing together the whole Godhead, that is, the other
Persons also at the same time. — It is no wonder that
the human mind should be variously exercised upon so
wonderful and stupendous a mystery, and upon an
article so far above the capacity of all human reason ;
that it should be tossed as it were to and fro by various
cogitations, some of which should sometimes err from
the path of the real and pure truth ; and that, although
the main truth should be firmly held, it should yet be
warped by an improper mode of expression, or by terms
ill suited and ill adapted. But still, while the truth and
feith are held as a certain and sure foundation, these
little sticks and straws of errors, like trifling blemishes
in a sound and beautiful body, do not hinder our
salvation.
And that foundation on which faith rests, is this. —
That thou firmly believe and confess, that there are
Three Persons in One eternal Godhead ; and that each
distinct one of those Persons is the same only eternal,
and in every respect true, God. That is, that thou so
believe and confess them, that thou neither confound the
Persons7 nor divide the essence or the Unity of the
\
S54
Godhead: but, that the distinction of Persons be uildci(*
8tood> «tid that the ait-simple Unity of the essence, (oli
as the okl church termed it, the o/tovo-ioy,) be not <kP
stroyed. — This is that very mystery of hidden and won-
derful wisdom, with looking ilito and admiring wfaicbi
the angels themselves cannot satiate themselves ; tt
Peter saith. They are unceasingly delisting thems^vei
in it, and gazing upon it as with fixed and rivetted ^e^
and in this b^olding of it are eternally happy : bat, tf
they could foresee or suspect any end to such a wonder,
theie would be an end to their felicity. And so vfe slsbf
by the all-great favour of God, shall behold the same id
that eternal dwelling in the presence of God, and shall
enjoy that vision saved and blessed for ever and ever!
as Christ saith John xvii. 4, ^^ And this is life eternal,
that they may know th^ the one true God, and Jesus
Christ whom thou hast sent."
But before we enjoy that eternal vision: in die pie-
seace of God, it is necessary that we in the mean time
rest on the Word by faith ; in which God reveals hioH
self unto us, and wherein as it were we lay hold of tte
promised life. Beason can know nothing in these all*'
high things, and can do nothing but raise her voice and
exclaim against them ; and cavil and say, that these
things are impossible, and that they are inconsistent and
militate against each other ; — that there are three, (wh(Hn
we call Persons,) and that each of them is perfectly,
and in respects, God ; and yet, that these Three are not
a plurality of gods, but the One eternal God; and that
one of these Persons only, that is the Son of God t^
Logos, assumed human nature, and is truly Man. He
however Avho shall have come to the knowledge of God
the Father and of the Son by the Word, will soon coine
to the knowledge of the Holy Ghosts proceeding from
the same Father and the Soa.
And, as we have said above, as God the Father is
the God, Fath», and Author of tis«U, and so, of aU^
ttiings in nature that are created; so, the Son, the
JLoGos, is equally God the Creator and Fathcar of ^all ;
aod so also, the Holy Ghost is equally God, and Ae
U6
^i^^Xjox or Author, and.Father of all, And yet, theri^
£s but One God and Father of all. For there is no dif-'
ffeirence or distinction of essence. Therefore, whichever ,
«Df the Three Persons you name or think on, you at the !
same time name and think on the One true God, or the .
^hole Godhead: for each Person is the One same eter-
ngL^ and in all respects true, God. And there is no-
danger of falling into error or offence here: for Jesus- «
Christ the Son of God is not a God, or Creator, or, .
Father of all creatures, different from God the Father .
iMijd from the Holy Ghost, although he is another Per- .
SOD. And you may rightly say the same also, concerning r
the Fatlier and the Holy Spirit.
Hence, it is not only an error and false, but also an
impossibility and a nothing at all, if thou address the
Person of God the Father as ^Our Father,' alone, anii '
separately from, the other Two Persons, and do notem-!-
brace in thy address at the same time, and conjointly
with the Father, the Persons of the Son and of the Holy ^
Ghost also. For by so doing, thou thinkest upon the true
divine essence, or the very Godhead, separately and
dividedly, and excludest from it God the Son and the,
Holy Ghost; which is altogether to be rejected as de-'
parting from the faith.
But it is another thing to speak of the personal
Fatherhood, (if I may use the term,) of God the Father,
which is his personal property, and wherein he is dis-
tinctively called God the Father. For in this respect he
is, and is called, the only Father of this only begotten
Son our Lord Jesus Christ, begotten before all \vorlds.
But he is not in such a respect my father and thinis, aiid
the father of all others ; nor am I, nor thou, nor any others,
ix^ such a respect, his children. For there is but One
only Son begotten of the Father before all worlds : and
that is he of whom it is said Psalm ii. 7, " Thou art my
Son, this day have I begotten thee." And yet, this sa^e
Son, according to his human nature and its age, that is,
which was about thirty years old when he was baptized,
^d then became forty, and then fifty years old, and
whi^ If^s , now existed more than one thousand five
fl56
faondned yeats since the time when he first absumed thai'
nature, — this same Son, I say, who was bom at a cer-
tain time of the Virgin, may be called the Son of the
whole Godhead, or of the Three Persons who are the
same One God.
And, as the works of the Trinity, from without^ are
indivisible, so also the knowledge and worship of the
Trinity are indivisible: and whatever God does with
respect to the creatures, the same do all the Three Per-
sons do and act together without difference; because,
they are the One same eternal God. And, on the other
hand, what we or any creature do towards any one of
the Persons in the Godhead, by believing, by suppli-^
eating, or by any kind of spiritual worship, the same we
do also towards the One God, or the whole Godhead,
and toward all the Tliree Persons without difference.
Because, with respect to us, or toward us, there is but
One, undivided, eternal God : and yet, there are in that
same One Godhead, Three Persons distinct from each
other.
Concerning this worship, Christ himself speaks
thus, John xiv.-T-" He that hath seen me, Philip, hath
seen the Father. Believest thou not that I am in the
Tather and the Father in me?" And also John v. 23,
", That all men should honour the Son, even as they
honour the Father." Again, John x. 30, " I and my
Father aje one:'' that is, (as. we should say in our
mode of expression,) of one and the same eternal nature
or essence, that is, One God, One Lord, only to be wor-
shipped. And it was for these very words that the Jews,
when they heard them, judged Christ worthy of being
stoned to death as an awful blasphemer. And again,
when he said, John v. 7, " My Father worketh hitherto
and I work," the Jews (as John says) " sought the
more to kill him, because he not only had broken the
sabbath, but said also that God was his Father, making
himself equal with God."
But I shall now come to a conclusion upon this part
pf our subject. — I designed to write but a short treatise ;
and I know not how it is that I have gone out intoargu«
257
ments and discussions of such a length. But however,
if any one desires to arrive at the true doctrine, and a
solid knowledge of these things, let him diligently and
attentively read and ponder the Gospel written by John,
m which the whole of this doctrine is copiously set forth.
So far, then, (to return now to the point from which
we have thus digressed,) have we listened to John as
the interpreter of Moses ; or rather, have heard Moses
himself testify that he fully, and in all respects, agrees
with John. That is, that in the beginning, or before ^
any thing was made, was the Logos or Word, by whom
all things were made or brought forth into being ; that
this Logos is not and cannot be a thing created or
made; and that this same Logos is another thing, or
rather another Person, from him whose Word or Logos
be is. For since the Logos is not by nature created,
but all things were created by him ; it must of necessity
follow, that this Logos is the true God himself, the
Creator of all things; because, it is evident that there
can be nothing out of, and apart from all creatures, but
God himself the Creator. And yet, as it has been
observed, this Logos the God and Oeator by whom all
things were made, is a Person distinct from the Person
that speaks, or of whom he is the Logos.
Moses therefore is unto us a sure and faithful
witness ; and therefore he confesses, that he subscribes
abo unto Christ, or is a Christian ! For he confesses and
teaches that same thing which we and the church of
Christ teach : namely, that God the Logos by whom
all things were created, was with God from all eternity \
as J6hn also testifies.
AND now, let us hear iox a short time our
other messenger, Paul the Apostle ; that he
may also call Moses forth, and place him before us.
Paul, then, in his Epistle to the Colossians, chap. i. 15,
manifestly speaking of Christ, saith,
" Who is the image of the invisible God, the Jtrst-
bern of every creature. For by him were all things
cffMedj that are in heaven^ and that are in earth j visible
and invisible^ whether they be thrones^ or dominions^ or,,:
prifwipaUiieSy or powers ; all things were created, by him ]
and for him. And he is before all things^ and by him aU \
things consist.''
It is evident that these words cannot be understoocj ■
concerning the human nature of Christ ; for it is certain
that he had not the human nature ^^ before all things '
were wade," because it is not above one thousand five •
hundred and forty years ago that he began to be Man. —
And indeed, this is a glorious and memorable te^timopy of
Paul, that Christ is truly the eternal God, the Creator of
the whole nature of things ; and that, from the beginning
ufito this day, and from henceforth even for ever, aU '
things exist, consist, subsist and are preserved by him ; :
even those things which are the highest and in the
highest degree, either in heaven or in earth, angels or :
spiritual creatures, and in a word, " all things, visible
aiid invisible." In which words, the Apostle beautifully
agrees with the expressions of John,' and declares pre-*
cisely the same things as he declares, that, ^' all things
vyiere made by him," and that " without him was not:
any thing made that was made." When therefore Moses
hears these words, as he had just before by his con-
fession approved the words of John, and declared that
he held them as the sound truth; so, as soon as he
bears these words of Paul also, he immediately sub-
scribes to them, and thus gives his vote as if declaring ijt
in person — ^ Thou sayest rightly, Paul. For concerding
this which thou art now setting forth, I wished to leave
my testimony, which I also publicly recorded in my
.writings long ago ; — that the whole nature of the things
that are created, was created by the Logos, or the
Word of him that spoke,' Gen. i.
Moreover, when the same Paul saith, 1 Cor. x. 4,
" They all drank of that spiritud rock that foUoiyed
them, and that rock was Christ," we must from this
necessarily gather, that, if Christ then existed; -in tibyait
very Ntime of the history which is written by Mosejs, and
if he followed the children pf Israel while wau^edog
ioFty years in ihe desert, and they all drew their spirkiw
259
drink from him and were baptized of him with a spiritual
baptism, that is, believed in Christ who should come in^
the flesh ^ith the same faith as we believe in him as now
manifested ; — then, this Christ is truly and naturally^
the eternal God. For faith in God, can neither centre
in the angels nor in any creatied thing ; because, such
things cannot be meat and drink unto us ; nor can any
thing be s6, but the eternal God only.
And again the Apostle says in the same place imme^
diately after, ver. 9, " Let us not tempt Christ as some'
of them also tempted and were destroyed of serpents.*
What then is this that I hear ? Moses certainly saith
that this Person whom the children of Israel tempted
was the Lord (Jehovah), himself : that is, the One
true eternal God : as he saith, Exod: xvii. 2, " Where-
fore do ye tempt the Lord?" And Numb. xiv. 24,
" They have tempted me now these ten times." Here,
when Moaes writes that hQ whom the people of Israel
•tempted was the Lord himself (Jehovah) how can the-
same be Christ (you will say) whom Paul represents as
having been tempted by that people ? Yet it miist of
necessity be that both of them speak rightly and truly,
and that the one agrees with the other; for the Holy
Ghost no where contradicts himself.
Here then it is established by a certain and uxcoiit
trovertible conclusion; that this Lord who broi^ht the
people of Israel out of Egypt, led them through the Red
Sea, ackd conducted them through the desert, going '.
before them in a cloud by day, and a pillar of fire by-
night; who fed them with manna from heaven, aud.
w^rought all those miracles which are recorded by MoseS ;;
and who gave to them the promise of the land of
Caeaari, and appointed for them their political economy^,
their kingdom^ and their priesthood; — it is established,
I say, by a certain and incontrovertible conclusion, that-
the Lord is truly none other than our Lord Jesus -of
Nazareth, who was bom of the Virgin Mary ; whom we
Christians call and >CQntes6 *to be our Lord add G<od^'
atfd whom the Jews^ (who nevecthetess glory in th^ir-.
origin, because oif the Messiah,) once ccmdemned fiii4,
9B0
cmdSeA, and whom even to tins daw, in die midst tl
their aatcast state, ibey most awinlly Uaspheme aad
cone; as Isaiah prophesied of diem d»t they would do^
tmying, that in the midst of dieir straits and calaniitiei;
they should ^' corse their King and dieir God, and
looK npward," Isaiah viii. 8 1 .
AiCD IT IS moreover certain, that it was this God
that delivered the Tea Commandments to Moses on
Moont Sinai ; in which he said, ^^ I am the Lord tby
God, which brought thee out of the land ol Egypt Thoa
shalt have no other gods bat me," Exod. xx. 2, S.
Wherefore, this our Jesus of Nazareth, who was made a
victim for us on the cross, and died, is that same God
who said in the First Commandment, ** I am the Lord
thy God," &c. But if any Jew should hear this, or any
Mahometan, how furiously would he rage, and how
would he foam, and exclaim againt it. We howev^
know, that diis is affirmed rightly and truly, and will be
equally true through all eternity, in defiance of Satan
and the gates of hell ; -and that every one that will not
believe it shall be compelled to tremble at it, and to
bum in the torments of hell for ever.
For here again Moses is ready at hand as a witness,
plainly declaring, that all things were made by Grod
speaking ; (that is, by the Logos or the Word of God ;)
and so is David also, Psalm xxxiii. 6, ^' By the Word
of the Lord were the heavens made." For, if the
heavens were made by the Word or Logos, it must of
necessity be, that all other created things were made by
the same Logos. Because, the Creator of one and of
all creatures is the same ; and he who did not make all
creatures, could not make one creature. — Therefore,
Moses and David agree with John and Paul, who all,
in harmony and as it were with one mouth, say, that all
things were created and made by the Word, or by the
Son.
Wherefore, if " all things were made by him, and
without him was not any thing made that was made,"
as all these four, Moses, David, John, and Paul, plaii^
testifyi it follows of necessity, that in this word ^* all,*"
861
'liich they use, the leading of the people of Israel
at of Egypt, and all the miracles that were brought
xna above, must be included and comprehended, and
annot be excepted; nay, eveiy thing that was ever
lade from the very beginning of the world, or that shall
e made from henceforth for ever. For these words are
ill of weight, when they say, " all things were made by
lira ;'' or when Moses says, ^ God said, Let it be
i^ade, and it was so.'
And although Moses does not express the name of
lie Son of God, or write Christ in those very letters
ind characters; yet, he truly expresses and confesses
his same Logos, or Word of God speaking, by whom
ill. things were made ; wherein, he plainly signines, that
Q the Godhead, the person speaking, (that is, whose
be Logos, is,) is one ; and the Person who is the
LfOGos, or the Word that is spoken, is another ; and
r^ thaJt each Person is the One eternal Essence, the
creator of all things. For as to the more clear ex-
)ression of these high things, there was something to
« left for that wonderful revelation which was to be
nade under the New Testament, where this mystery was
0 be set forth more clearly, and in these very words
hemselves : that is, where the names God the Father,
be Son, and the Holy Ghost, were to be expressed
iainly and explicitly : who before, in the scripture of
be Old Testament, were thus designated — " God said,"
nd, " the Word " or Logos, and, " the Spirit of the
xiid."
Therefore, it profits nothing either to the Jews, or
le Mahometans, or to heretics, diat, with a great show
f zeal and piety, they glory against us Christians, that
ley believe in the One God the Creator of heaven and
uth, and pay him that greaiL and devoted honour of
dling him Father. For all such honorary appellations
re but^vain and idle terms, whereby they " take the
ime of God in vain" and impiously abuse it, contrary
Kj^. Third Commandment And thus, is verified that
bleb Christ declares concerning the Jews among
bom he was in the days of bia flesh, ^^ It is my Father
e^s
\
" • • • • >
that honoureth me, of whom ye say that he is your
God. Yet ye have not known him," John viii. 54, 55.
- — And surely it is no very honourable testimony which
is thus left concerning them, that they said that God
was their Father, and yet knew not who he was !
Thus, if thou shouldst meet with any such Jew,
Mahometan, or heretic as this, thus pufFexi up with a
conceited opinion of his own holiness, and shouldest ask
him to tell thee honestly, whether or not he believed in
this One eternal God the Creator of all things, whose
name he worshipped so religiously and with so much
veneration as even to call him Father,-^if thou shouldst
ask him, I say, to tell thee honestly, whether he believed
him to be the eternal FatheV" and to have a Son apart
from, and above, all creatures, within the very Godhead
itself; — what answer supposest thou he would make
thee ? He would burn with that zeal for defending bis
own piety, and would be so thunderstruck and terrific,
that he would wonder why the whole fabric of the world
did not tremble, together with himself, at thy blas-
phemies !
And, if thou shouldst still proceed to ask him,
whether he believed that this same God the Creator and
Father of all, (whom they with a lying mouth so deno-
minate,) was truly the Son born of the Father before all
worlds; — at such an expression, he would stop his ears,
would gnash his teeth, and would fear lest the earth
should open to swallow up both thee and him together!
And, if thou shouldst go on farther still and ask him,
whether this same One eternal God, Creator, and
Father, (for so they denominate him,) was also the^Holy
Ghost, who is the Spirit of the Fatfaier a»4 of the :>Sod,
or proceeding from both; — he would here dunk > it
perilous to stabd any longer before thee, and would ^^ee
away to som0 secret comer, as far as possible out of
Ay sight, and would for ever after avoid thee as an
exnissary of Satan coming from the lowest hell !
Hence, therefore, it is sufficiently manifest^ iiiat
they in reality ^^ know not God,^' as Christ saith --ttiid diat
they know noty that he is not the God whom th^ 4SaU
263
(beir God and Father; and therefore, they ** know not
what they say, nor whereof they affirm." For, if God be
not he whom the scriptures that are given ua from above
reveal unto us, who is truly and naturally Father, and
truly and naturally Son, from each of whom proceeds
the Holy Ghost, and yet so, that these Three Persons
are the same One undivided Essence ;• — then, there can
be truly nothing of a God at all, there can be no God !
And hence they, as far as it concerns their religion, are
altogether " without God :" excepting that, they impiously
and horribly "abuse the name of God, and lughly insult
him, and falsely dream of a certain God as their God
and Creator, who is their Father, and of whom they are
the sons . While they are at the very same time robbing God
of that which truly and properly belongs to him as Father,
or to his paternal nature, that is, of his true and natural
Son ; and are robbing both of the Holy Ghost ; which is,
in reality, taking away God altogether, and leaving
nothing but an empty dream, and the falsely fabricated
tc^rms of God the Creator and Father. Nay, they affix
the all-sacred name of God to this their lie or self-
imagined idol, that is, to the devil himself; who, in
reality, is their god and father, as being the only
father and maker of every lie. And yet, they all the
while boastingly pride themselves upon being the only
true and dear children of God, the elect and the saints !
. We, however, know it to be sure and indubitable^
that God has revealed himself by the most signal testi-
monies, that he is the One eternal God the Creator
and maker of all things in heaven arid in earth ; and
that he the s^me One Creator and Father of all things
that are created, is truly and naturally the eternal Fiaither
of his only Son, in the Godhead itself. Arid again^- that,
in. : this same Godhead, the same God the Creator and
Ff^therof all things, is truly and naturaUy the one eternal
SoQ of the eternal Father. And finally, that the siame
God: the Creator and Father of all things,; is the Holy
Ghost, proceeding from the Father and the Son> « ana
eoreteiHal with each. F(»r these Three di&tinct Persons
aft: One eWnal' God^ the Q^eatoriand Father of all
^64
tiungB : and each distinct Person is truly that same One
eternal God, the Creator and Father of the whole febric
of the world.
Wherefore, if under this confession of God, and in
this faith thou shouldst offer up a prayer, and shouldst
direct thy petitions unto Christ in such a form as this, —
* I call on thee, O Lord Jesus Christ, thou One only
eternal and living God, the Creator and Father of us all,'
—thou wouldst have no cause to fear that thou shouldst
ffive offence either to the Father or the Holy Ghost, as
Having taken any thing from the one or the other whidi
was his own: but thou mightest rest fully satisfied and
assured, that thy prayer was approved of God, and that
the whole Godhead acknowledged it and gave testimony
unto it; and that, on which one soever of the Three
Persons thou mightest have called, thou thereby calledst
on alt the Persons, and so, calledst upon the One God.
For no one of the Persons can be addressed without,
apart from, or separately and dividedly from, the rest.
Because it is manifest, that the divinity of all the Per-
sons is one and the same undivided, unsundered Essence,
and the divinity of each one distinctly also. And so, on
the other hand, thou canst deny and insult no one of
the Three Persons, without denying all the Three, and
so, the One true God at the same time : as it is written
1 John ii. 23, " Whosoever denieth the Son, the same
hath not the Father." — ^Thus then, I say, in calling in
such a manner upon our Lord Jesus Christ, thou errest
not nor doest wrong. For so also the church singing
concerning the Holy Ghost, thus directs her prayer
unto him, * Come, Father of the poor, &c.'
But however, in order to retain the simplicity and
propriety of the doctrine concerning the distinction of
persons, and to follow the example of the apostolic form,
and of that general custom of the church received and
mutilated-from the apostolic form, it is more convenient
to follow and retain that order or series wherein the
Persons of the Godhead are mentioned; and, whenever
we would offer us our prayers or do any thing in the way
of teaching or setting forth the confession of our faith.
fl0S
to ibention; firsrt, (iy tAiAe, Ifte porsott itf the Faditr^
cording to that form which Christ lias^ hit- ttB, * Om*
jPatter which art in hea^ireD/ &c. BecaaM} this person
ife; As it were, die fountain-spring 'atid fottHtaii-heed of
the ii^bity (if I may use such terms) of the Son and of
di6 Holy Ghost. And therefore, when the name ol Qoi
the Father is mentioned, the Son cannot be separated Of
feft^ out, but must of necessity be understood as mi^
dressed by name at the same time. And so also liie
Holy Ghost, when the Father and the Son are named^
ttust of necessity be understood to be addressed by
name atod to be present also. For no one of the How
Perscms in the Godhead can be separated froUk the
others, nor be considered apart from them as another
God.
And hence, we find the apostles Paul and Pet^ to
speak thus — " Blessed be the Gt>d and Father of our
Lord Jesus Christ, the Father of all mercies, &c«
Eph. i. S, and 1 Pet. i. 3. And Christ feimself eveiy
whSSre^ in hh sermons recorded in the Gdspels, €dwayg
mentions or names the Father before himself, a^ r^eH^
hunself and all his unto him: and yet, he himself
plainly saith, ^ that men are to honour the Son^ even qs^
tJiey honour the Father,' John v. 23. And ftpia iaMb'
he, " All things that the Father hatfi Are mliiej- Johti-
xvi. 13. And, "What things soever the Father ddf«h,-
these also doeth the Son likewise," John- v. 19.^ Thus
making, himself in all divinity equal unto this f\ath^ :
excepting that, he would have it to be understood, that
the First Person in the Godhead is the Fathier ; and that
the Son, in that he is the Son, derives that firom'^the
Father ; but that the Father does not derive what Ifelfe
firom the Son. - ^ -^-^
And with respect. to what is said cOncemiilg the
dtfierence between certain sins ; — that some are ptotfoh*
lafly said to be committed against <jrod the ^Ffttt^,
others against the Son of .God, and^ others agaiinstthfe
Holy Gfipst ;-^^this respects^ tfie manifestation of ^Ihbse
particular Persons ; but there is not thereby, any ' dlvi-
VOL. IT. T
966
fioo to be unckntood as iwW of die Godliead or of
ite/eMeiice of God*
llitiB, when the Sod of God, die Lord of ^ory, is
mid to be crucified ; or, when the Uood^if die Soo of
God is said to be trampled under foot, or to be denied,
ftc these sins are ri^dy and properly said to be com-
■litted against the Person of the Son, who manifested
himself 1^ assuming the human nature ; in which, be
suffered, died, rose ag^n, and now reigns for ever and
^er«
And so B&in, when Christ saith, '^ the blasphemy
against the Holy Ghost shall not be forj^ven," it is
said paAicularly in reference to blasphemy against the
doctrine that is revealed clearly and with the most ma-
nifest testimonies, by the Holy Ghost ; for those adver-
^saries themselves feel that they are all the while con-
vinced by the most manifest truth. — As diis revelation,
J say, is properly ascribed to the Holy Ghost, it is
riflditly . said that the blasphemy is against the Holy
G host ; . because even when the truth of the doctrine is
acknowledged, it is yet obstinately and furiously contra-
dicted. £ven as the sin is rightly said to be committed
against the Son, when his person is injured, in which
the human nature is united with the divine. But we
have spoken something to diis point before, and more is
frequently said elsewhere.
But what shall we have to reply when Johu thus
§008 on to write farther concerning the Son of God or
lie Logos, " And the (Logos or the) Word was made
flesh ? " Surely this does pot agree (one might say) widi
tjhose words of Moses concerning the Logos or the
Word, " And God said, Let there be light; " nor, with
diat of David, " By the Word of the Lord were the
heavens made,'' &c. Surely the same Moses, or rather
the Son of God, the Logos himself, (who revealed him-
SjBlf mito Moses and who was the leader of the people
of Israel, as Paul saith 1 Cor. x.) when he spoke from
Mouilii Sinai severely forbad that any image or likeness of
him should be framed from any thing that is in heaven
N^Z
S67
or ^acth ! AAd yet John llere/does not only- (note an
image or likeness, but makes the Son of Grod to be truly
a creature and man, when he says, ^^The Word was
niade fieshi'^ And Paul also does not hesitate to say,
that this Son of God is the Son or the seed of David,
and was ^^ made of the seed of Da;v«d>^ Rom. i. 3. And
again, Gal. iv. 4, he saith, '^ God sent forth his Son
;Xiiade of a woman," &c. It must of necessity be, then,
<one might say) that Moses tnust be understood as
speaking of some other Word, by which all things were
made : for nothing can be created by a man, 'whd is by
nature, a jcreaiture himself. And then again, do not John
and Pftal contradict each other when thiey affirm that
the Son of God was Man, and yet say that all things
w6De:made by himS^—
• •; - . • . • ■ r » ■
then come, let us see whether Moseis
will not willingly present himself before us
testifying the same things as John and Paul ? For,
recording. Gen. iii. 15, the first promise that was made to
man after the fall, he saith, that God said unto the
serpent.
And I will put enmity between thee and the. womaHy
end between thy seed and her seed: it shall bruise thy
head, and thou shalt bruise his heel.
■ ^ ' ■
It is evident first of all, that God, (when the
" serpent " is spoken of) is not here speaking concern-
ing any living creature that creeps in the grass, or that
feeds upon frogs or any other such creature of the marsh,
whk^h we call a snake or a scorpion, butconceming that
serpent which was then the most beai^ftil among . the
living creatures, in which there was an excellent spirit ;
and which not only had the faculty of speech, bdt also
knew how to dispute artfully concerning the great(ei9t
matters, that is, concerning the divine will ajod Ibe
command of God; displaying a wiadom appa,r^^y
divine and given from heaven, (things that certainly lEUe
given to none but to the angelic or human nature;)
and which indeed could so dispute^ as easily to g^t the
T g
888
mcmdmcy mdt m^n liiisMtf, and to bring him into
Mb bwh Dj)itiien, who, tievertlieless was enltghten^
with the knowledge of God as revealed by himself ;
and "Vf^hieh also, ' having under a specious shew of truth,
iiid uhder eover of the name of God$ thus deprived
iman df.hist* right mind, could drive him headlong into
«in and eternal death.
i It is not therefore a common reptile snake of the
'ground which devours fro^ that is here intended, but
tffie' 4mt could devour the Whole human race at one
A^bening of his mouth : namely, it is the very enemy of
the Son of God, the devil, whb f^ke in the serpent,
taiid who by sin brought ^th into the wbrld. It is con-
eeming this dreadful^ muttlerdr, this author and framer
of sin, and this destroyer of die hmnan race that God
saith, his head shall be bruised; that is, his power; that
Js, ttmtddd;th shall be destroyckl, and life and righteous-
'ttess^restoned. And he saith that this shall be done by
cthe Sked of the woman. — ^That, as it was by thewcnn&ii,
<diade Irom the man without a mother, that tiie devil
■jdfove the human race headlong into this miseraUe fiedt;
so, this Seed of the woman, bom without a man, should
again bruise the head of the same devil !
This Seed of the woman, therefore, must of necessity
be truly man, a male offspring bom of a woman. For
by the term human seedy according to the phraseology
'^f tll(^ prophetic scriptures, it is evident that nothing
iflse 'fe "Signified than the race or offspring proceeding
^fronfi man. But there is in this place this particular to be
.liotiGed—Aat this offspring or this man is called the
^W*/^ the>Wtf»i^ otherwise, the term ^^seed,"
J^iJHvays gigtfffi^s the seed of the man or of the father;
that is, the race proceeding' from the man or the father;
as,- 'Ae " seed of Abfeham," the "seed of David;"
*«tid 80 aliJo every where in the prophetic scripture it
'>(k^snifie& the seed or offspring of the man. — Therefore,
flk^is^'in this place; fully harmonizing with Luke and
'M^AAn^,' plainly signifies, that this woman or mother
' WotiW^b^W^;rtrgin, who, without any male seed, would be
ifaeittotlier of her'bwn seed, or son. And, as this mean-
ii^ hiUiifmiaeB wkbthe ti^toKe viidiiga; <rft tjhsr^NMt
TesliliMil^ let us who :ih^ €brii»tians ftdvM noiDtbglr}
acc(HK]i«g lo the ^ mk' abo?^ laid dbwik •> ^ ^ n;
In a woiri theii^ it' j» ckwr, thtA this Seed ^ef lUl
womaiib is ti^ly md Mtundly loan. — And toir, jli ii
equally certain, that th6. sw^ie mtist neoe^aairily ds6<iid
truly uid natiMaUy God: twr i£ H b^ aot so^ tbfaii we
post coasider Mose$ to be^ oM fii true and feilhfid
piophet of God^ but a lyiog and iddattous praphel of
Satan, for ascritHi^ to this Seed that power and BiigbC
which belcmg to God only : namely, that , he shoiiU
destioy death in the hijiman race and him that had drib
power of d^th, and so, take away sin and the wradi; of
Grod also and bring in righteousness and life. — And
this certainly, no one angel of heaven, nor all the angeb
in heaven together, can effect : but it must of necessi^
be a Person greater, higher, and more powerfiil than att
angels and creatures t(^ther. Ai^xtly, tfaetefore, do
I affirm and repeat, that Moses is to be held m
idolatrous, damnable, and accursed prophet and teache<v
if he ascribed the might and power of abolishing sin and
death, and, after these are destroyed, of restoring righ^
ousness and life, to die seed of a woman, which is
nothing hat a mere creature, and not tibe One only God
who alone is the reviver, or ^ver and author of Ufe ; as
John saith chap. i. 4, concerning the Son of God or tht
Logos, ^^ In him was life," &c.-^Fer this also must ^
necessity follow, even in tli^ judgment and confession of
human reason, that, he that has the power of abolishini|
death and trampling it under foot, has also the power m
restoring life ; because, taking away death-, is, in realil^^
nothing more or less than restoring the lifc^ that is Itet (
and the abolishing of sin, is the very restoration of
righteousness; from the possession of which, the sdr^
pent, or rather the devil throu^ the instrumentali^ ^
the serpent, cast out as it were our first parents tc^thdr
with sdl the human race their posterity, and, havili^
ensnared them by a lie, drove them into the evil of Bin
and to eternal death ; as the vcnoe of the divine coiti^
mand {dainly declares, ^ In the day that tboa eatest ^
«7e
the tTMy diou shall die by death/ Bat 4iere, on the ctm^
trary, that liar and niurderer daid, ^ Do ye really thiDk,
then, that this prohibition is put npoii you in earneit,
diot ye mi^t not eat of the tree ! No ! For if ye do eat
of it, ye diall be so far from dying, that ye shall be as
God, kniiwing all good and evil/
All these things, then, as I have said, were i^keii
expiesdy concerning sin and death, which this serpent
bron^t upon the human race. And therefore, by these
words of this promise concerning bruising the head of
the serpenty nothing more or less is to be understood,
than that the works and power- of the devil, that is,
sin and death, should be destroyed and abolished : even
as Paul saith that Christ " hath abolished death, and
hath brought life and immortality to light through the
Gospel," 2 Tim. i. 10. And what the Jews or Maho-
metans may here prate with their patched up interpreta-
tions, is nothing to us. We are firmly persuaded, that
Moses in this place agrees with the scripture of the
New Testament.
And moreover, that our first parents Adam and
^Eve themselves understood this promise, (that the Seed
of the woman should bruise the head of the serpent), in
the same manner, is without a doubt. And it appears
fully evident from the very Jiistory contained in Gen. iv.,
that Eve, after she had brought forth her son Cain,
thought that he, because he was the first that was bom
of woman, would be the most excellent arid ^especial
flower of the whole human race. And thereforer she
hoped that he, the same, would be that promised Seed,
and that she was to be the mother or woman, of whom
that Seed should be. And hence, in the midst of so
great a hope, and of her joy at the son that was bom,
she says, * I have, or I have gotten, and now have, a
man [who is] the Lord (Jehovah).' As though she
had said, ^ This [Son] will without doubt be that very
Lord, concerning whom God spoke unto us ; and whom
we believe is to be, according to the promise, the "seed
of the woman ; ' " that is, she thus spoke, calling this son,
pr male child, or man, the Lord himself, or God.
87t
For, IB this passiige, that one pecuUlur proper mom
of God, JEHOVAH, is plainly written; which i thejr
otherwise term the ietragramfnatan, and which is ap^
plied to no other, and 'Signifies no othw^ than God
alone, br^the essence of God.- And the other term
IscH, that is, mdn, wheft put absolutely and by it^f,
without reference to woniaB,i is not a term* that distin-
guishes the one sex from the other ' <MiLy, ' as when aU
persons of the male sex are called men ; but, it signifies
some excellent num conspicuous among many ; just als
we, from the term man ft;/r,; say excellence in man
(virtus); and, from excellence in man (virtus^) say man
(vir), when we would signify that such an one was, or
would be, a great man.
So, in this passage. Eve thus blesses herself — * Wow
God, according to his promise, has made me a mother.
I have now brought forth a son. This son shall he, yea,
this son is, that man, [who is] the Lord God; who
shall bruise the head of the serpent, according to that
promise given us from above.' Otherwise, how could it
possibly be, that it should come into her mind to say
any such thing as this concerning her son that was just
bom—" I have gotten a man, the Lord," if she had
not fully understood from the promise concerning the
Seed, that he who should accomplish what God had
promised, (that is, bruise the serpent's head,) should be
truly God?
Nor did she alone understand this promise thus.
For Adam had without doubt pondered it over with her
long before, and talked with her about it ; and both of
them had dwelt upon the promise often and with pious
meditation, and had mutually comforted each other
against those most distressing senses of sin and death ;
both of which this promised seed was to abolish, and,
having taken them out of the way, was to restore right-
eousness aiid life : for, if they had not supported them-
selves by this consolation during the whole time of their
life, they must soon have be^ oppressed and swallowed
up with despair.
And since God did not wish nor ever permit his
jpMoiaBii' d|iiob ua revedM in' dKrelottdttwcmfi^ (as
f^ fii8tl|m)miee also.traB deUvend tcrrtben^) U le
iqadeikMihi tOiAo purpofiieBiHl withoiit pfofit^ cnr-tobe
iip6kenntb ^Iwinds wkliout beii^ miderstood) {m^k
JBimrriUdBL katah It. U^ f' The woid OmA gpeth farik
ilbtpi^y moudi^ shsil not retam onto me v(^ bofe^ft
4iiafiMCtfxMnplBBh thai whidi:-!' please^ and! it dbaU
l^itoaper. in thething whereanto I sent k; ") dnd i^inoe
ibere .w^e in the beginniiig only these two of die
faiilBan mee who could hear this promise and understaiid
at) dt was aiecessary that it should be imderatood by
iihem rightly i->inily, and savingly, and altogether jilst'ite
Are Christians understand it now, and as me patriarchs
and prophets understood it long b^ore us.
But the pious, yet poor miserable mother, Eve,
erred in this.-r-Ia thmking that she should be, and now
«wi^, when her son Cain was borii, the mother of this
promised Seed, seemg that there was no other mother
ilVfaig' : , and because, from her ardent desire, and febrebt
iloJE^iiig, she hoped that this son of hers would be that
jsromised. seed^ and that man, Jehovah^^ — Because,
those hdpds of heis were premature, and her joy was
hasty aiid ptesuinptiious : and yet, her dei^b^s found
Lf>ardon, yea, even &vour, as she desired i^o fervently to
be delivered from sin and death, that is, from the
:^wer of, the devil. But God had not said to her,
* Thy seed (and particularly the first-bom) shall brufae
.the serpent's head.'. Nor had he said to Adam, * The
-sded oithy woman, or of /% wife, shall do this.' — But,
afiti^ he had pronounced, first, the terrible and sorrowfiil
isenteiiee'oh Adam and Eve, (the weight bf which all the
.Mce of nsen n&w experiebce^ and will do so even unto
the end >of the world,) he th^ 'turned the cutse toward
idle ^erjient, atid said, ^ Becku^ thou hast £rom horriUe
hatred. cif one, burtbened the hutnan rabe with sin ^ind
dedhywho were orealed by me without sin, and hast
inddethein slaves tmto; thee'; I therefore will raise up
OBR but of the human rao^4»nevthat shall be the Seed' of
the woman, who shall bruise thy head. Thus, I will
:Afet]liwi6 Jhee a pioud, powerful, malicious spirit, hy the
[
9!f9t
son of man ; that t^u in* turti shadl be over^me aad
trodden under foot by the human race^ even as nofw dhia
misera^ble human nature has been overcome by thee/-^
And this treadkig usider foot our hord Jesus Christ han
ahready begun and has accomplished, and still goes on. fo
accompli^, and still wiU go on to accomplish unto the
(md ; who is, with God the Father, the same Lord or
Jehoyi^ ! Amen- !
, I ,
13 UT with regard to tlus text of Gei^esis, some
one will perhaps say — How comes all this I
tihat even unto this time no commentator before, either
among Christians or among Jews, saw this to be the
meaning of the passage ? For all thcf versions that are
extant read it quite otherwise. Atid our Common ver-
•sion has ity " I have possessed a man by [the help of]
God." And othe^ Hebraists commonly render it thus,
* I have obtained, or gotten, a maQ from God, or, by
[the help of} God.' — Here I answer, firfet of all, that I
pay no regard to all this : for I declared it at the very
outset to be my determination, not to have any thing to
do with other guides, but to give my own opinion cottr
cerning the true meaning of the original : and if tkds
shall not please others, yet, I shall have this satisfaction
that it pleases myself !
But^ that I may make some reply concerning thf
passage in question, for the benefit of those who seek
such information with a good intent and to profijb
thereby ,r-*there is in this passage the Hebrew partidle
£Th; which, as those who have even the slightest know^
ledge of, or acquaintance with, the Hebrew, well know i^
an article ; which we in our vernacular language render
by an aoSusative case, eithei' in the masculine pr femif
nine gender; and which the Greeks also e^presi^.by
TfK and rvfi. As when Moses says at the banning of }^
.fiooks^ ^' In the beginning God cheated the heaven ja94
the earth:" which is, in the Hebi^ew, ETb hasomai|i|[
1ir££TH HAAREz : and which, in the Greek or Gerlnaii,
by thefvefixing of the article, is rendered E\afxn^^m<'^
i 9€h rh\wim6v xoi t^ yi^v : wd it ia tender^ in JtH^
974
same way universally. As it is ako id tliis and die
following chapters ; when it is said, ^' And Ackun knew
his wife/' tV yv)MUKa avrw. Again, and, Eye bron^t forth
£TU Cain, roy ISmv. And again, she Inronght forth eth
Abel, Toy Kfi^K And again, Adam begat eth Seth, -m
Yffft. And Seth begat eth Ekos, rw Ew»r. And so on
throu^out the whole chapter. — And it is exactly in die
same manner that Eve saith in this place, when she had
brought forth her son Cain, Canithi isch eth Jeho-
vah, "I have gotten a man, [who is] the Lord,'' m
Kvpiov. Because, as I said, she had conceived a hope,
that this Cain would be that Seed promised of God, who
should bruise the serpent's head.
Nor have I the least doubt, that those most aban-
doned of all men the Jews who nailed Christ to the
cross, nay, that even men who are worse than those, (for
such there alfe, who even now would crucify Christ more
cruelly than their forefathers, — I mean that scum of the
Jewish race who are now mingled with the Turks at
Buda in Hungary, concerning whom we have lately been
informed, that, joining with those Turks, they have, for
the sake of mockery and insult, carried about for pub-
lick sport a cat or kitten fixed to a cross,) even those
deplorable murderers and tormentors of cats and kittens,
I say, would, if their minds could be brought to believe
the scripture, or even if, destitute of all faith as they are,
they could be brought to declare and plainly to confess
the truth as it appears upon the face of the plain mean-
ing of the scriptures, even those, I repeat, would cer-
tainly make this confession — * Even though we hold you
accursed, yet we confess, (if what you maintain could be
true, that the seed of the woman is truly God and man,)
that it cannot be denied that this text exactly accords
with such a meaning, when Eve says ^ I have gotten the
very man, [who is] Jehovah, or the Lord/ For it must
be confessed that with respect to these words themselves,
they do, without offending or violating any grammar-
tied construction, naturally give that meaning. And,
when they now, as they do, give a different meaning to
these words, ^ I have gotten a man iy [means of] the
97S
Lord/ or, */ram the Lord/ or, * fnf [the kelp of] the
Lord/ it is violently forced and wrested, and conveys ct
something wholly foreign to the nature, phraseology, and
genius of the language.' — ^This confession, I say, the Jews
tfiemselves even the very worst of them would make, if
Aey could be brought to give such a testimony, and to
declare plainly the conviction which they feel in their
hearts. But now, as they execrate this article, — ^that
God took upon him human nature from a woman, they
oppose this text and the whole scripture, and do violence
to the plainest words by their forced interpretations.
And the same confession also all other Hebraists
would be forced to make, if they would rightly consider
this text and candidly declare what they felt ; and espe-
cially, if they could be brought to believe that this Seed
of the woman is the Lord (Jehovah); that is, truly
God and Man. For, that the Hebrew particle eth, is
a sign of that case which we call the accusative, signify-
ing hunc or hanCj is confessed, and that, without any
doubting, by all Jews and Christians who have the
slightest knowledge of the grammatical construction of
the Hebrew. But that the same particle signifies also
by (ab)y or from (de) or with {cum,) has never been
proved by any one, or by any arguments or authorities,
nor ever will be. For as to their bringing examples out
of the Rabbi Kimhi, or out of some particular passages
in the scriptures where this particle seems to be so used
that we cannot render it without a preposition, as in that
passage " the Lord was eth Joseph," Gen. xxxix.'S and
81, — concerning such passages, we may answer wdth
readiness and truth, which they also cannot deny, that
the native phraseology of the Hebrew language, has not
been clearly discovered even unto this day, and that they
themselves are ignorant of the force and signification of
many Hebrew words, as fact and experience fully prove :
so far is it firom possibility, that they should know the
force of any particular phrase, Jigure, or idiom. And it
is evident that they sport their fabricated equivocations
upon certain words and constructions, where there is no
necessity for it whatever ; doubting, hesitating, and com-
876 I
plainiiiig, juat lil^e imy unskilfiil player qp^ a& hutik. b
mmU "^ho ^i^ ^^^ ^^ same strings a^tin and agj^*^ i
complaining and attempting, to see what sounds ikflur
ivill give, and wanting diose sounds to be consid^^
measure and harmony.
Moreover, as, with respect to the Latin lan^
all who are acquainted with that language, or who
its mode of expression, will confess, that it is one
to speak Latin idiomatically, and another to speak
grammatically ; so, in the Hebrew languagie, there m
wide difference between speaking it Hebraically,
speaking it grammatically. — ^That the Jews know how
speak it grammatically, I would grant: (though
cannot even do that well, for they frequently err,
especially so in the very names of things :) but, that
should speak it Hebraically, purely, properly, and accoi
ing to the native phraseology of the ancient tonguei
that I consider, now the vernacular use of the lang
is lost, to be impossible. Fpr it is certain, that ev<
language can be much more ccM'rectiy and genuini^
learnt from domestic use and the daily conversatioOiki
families, and from public places, conventions, ciroMl}
and assemblies, where men use the vernacular langua^^
than from writings and books only ; which are, for t^
reasoji, rightly called dumb masters. For writings aK
nothing more than dead words, but vocal conversa-
tions are living expressions ; the import of which cimnot
be so properly, significantly, and fully conveyed in
writing, as by the very enunciation and feelings ^f
the person who is speaking; (as Hieronymus jua%
observes concerning Demostiienes and iEschines and
also Livy ;) for the living. voice carries with it a sort of
secret energy.
And that which some of the grammarians fabrio^,
.is utterly to.be rejected as unsupported either by r^as^
or proof, — that the particle,'XTH here has the signifiqi^-
tion of the prepositions /row =(«) of{de) oriy (flo); for
they would render the passage thus, " I have gottm, or
I have obtained, a man from God." And as to the ex-
amples which they bring forward out of Geq. xliv. ^ a«4
*^.ix., when they were gone oat of -the citi^ (eth
^),'* it is manifest that it is rightly rendered^ Sgfesitil
urbe; as it is atso in other places. And; with
;t to that passage Gen. v. 28, and vi. 9j " Enoch
with God," ETH Deumj and, " Noah walked*
Grod ;" they interpret those passages thus, ^'walkefd
God, cum Deo ; - ' which also is absurd and with-
any sense. For, where, or on what road, are thqf
be understood as having walked with God as compa-
DDs ? — ^Toward the east or toward the west ! But, it is
fhdy rendered and expressed by an accusative ^^ walked
od, ambulavit Dewn^ In the same manner as the
itins, in imitation of the Greeks, say. He lived a Sar-
mapulus, vixit Sardanapulum. And again. Who pre-
&d Curiuses, but live Bacchanals,"*^ qui Curios simulant
Bacchanalia vivunt. He put off the father, exuit
Urem, &c. — So, Noah ^ walked God :' that is, in th*
wm oif Gtxi : or, ha lived a divine life : he wrought atid
id " the works of God." And Paul also speaks in th^
Boeway Gal. i. 10, "For do I now persuade men, or
lod ?" that is, do I teach human things, or divine ? And
fl^ain, ii. 20, " What I now live — I live by the faith.*'
md again, Rom. vi. 10, " In that he liveth he liveth
Dto God." And so again, 1 Pet. iv. 6. — ^Tliese obser-
ations, &c. I commend to those who are desirous of
ttowing the Hebrew, that they may consider them and
adg^ concerning them. '
And there is that also Gen. xxxix. 3, " And the Lord
fas with Joseph," which we cannot conveniently render
dierwise than by a preposition, " was M;f^A Joseph," erat
urn Josqph; but we do not by such a rendering convey
be force of the Hebrew accusative, which in the Hebrew
5xt is the same here as every where else ; and the ex-
rression: is, in its form, something like that when we say,
0 be for Caesar, esse a Casare; that is, to be a
i8Bsariaxi.
* It msi be obienred, that the Latin examples here adduced are thus
ridet^d in the most strictly liberal way, in .conformity with the desiffii
Luther ; who adduces them to exemplify the nature and force of the
Mteew expiessiOD* to which Ihey are exactly similar.
t ^t I h^e now said enoa^ concerning this poMagB J|
of Genesis, wherein Eve, or rather the writer Moses,
fiilly agrees with the New Testament, plainly affirmind)
Uiat the promised Seed of the woman is the Lord him^ilf
(Jehovah) ; and that it was so understood and believed
by the mother Eve and by Moses ; for had they not so
understood and believed it, they would have used other
words, and expressed themselves in a different way.
npO this same point tends also that passage of
Modes Gen. xxii. 18, where God confirms by
an oath this promise unto Abraham.
And in thy seed shall all the nations of the earth be
'blessed.
The term here read is Goim : by which term, these
very dregs of the Jewish nation in our day, (if they really
be Jews,) call us, by way of curse, op|jrobrium, and in*
suit ; for this reason only, — because we ^ory in the blessing
contained in this promise which God clearly made unto
Abraham in these words, when he. says, " In thy seed
shall all the nations (Goim) of the earth be blessed."
For they, with their haughty brows on account of their
jcircumcision arid their opitiioh of sanctity, say that we,
contrary to this divine promise, are execrated and ac-
cursed: and they glory that they, only are the blessed
seed of Abraham. But by that very thing, their cursing
the nations, and being in truth that seed by whom all
nations are cursed, they openly betray themselves as being
the seed, not of Abraham but of the devil ; as Christ
himself says of them, John viii. 44, " Ye are of your
father the devil.'* — For we hear the true and just decla-
ration of God, saying, that the Seed of Abraham should
not curse the nations as they do, but that all nations
should be blessed in him : which ever has been done in
truth by Christ hitherto, and ever will be done by him
untd" all eternity.
But this promise given from above, arid revealed in
the Son of God, is not a blessing ^ter a huinan kind or
manner ; as when men vnsh well to each other in words,
aff9
uid say things ineadi others mvoiuv mid Inve it not in
tfaeir power to do any thing £etrther« Nor is it any ma*
Epical or rather diabolical incantation; as when sorceresses
previously prepare children, or cattle, or any other kind
:>f living creatuies, by certain invocations, tlutt they may
^ow up and increase prosperously, and may not be hurt
by the incantations, spells, &c. of others. Nor is it a
Jewish benediction; such as those which they dream are,
by means of their Schemhampheras^ as they call them,
(more properly their Schampheres) and oUier familiar
tricks, effectual, through certain letters or figures, Or
through the name of God the tetragrammaton, and able
to perform I know not what miracles, rendering them
safe against all steel and weapons of every kind. Nor
are they Popish benedictions ; such as those, which, when
their mass-priests have counted over certain prayers, or
passed them over with their hands, or marked them, con-
secrate^ (as they say) water, salt, herbs, meats, and other
things innumerable, and cause them to have I know not
what peculiar efficacies, besides their own natural ones
which were given of God when he created them.
But, let us know, that this is properly a divine bless-
ing ; that is, which God only can and will bestow. And
this is not a certain vain incantation pronounced in words
only, wherein God signifies that he wishes us well, and
prays that all things may turn out unto us prosperously
and happily; but, it is such a blessing as is truly
effectual, and which freely gives and brings with it all
those things which are signified by it. Thus, when it is
said Gen. i., that God blessed all the living creatures,
and afterwa]:ds man also, and said, ^' Be fruitful and
multiply ;" — this was not an ineffective empty sound or
saying, but truly effective ; so that the reality imme-
diately followed upon the words that were spoken ; that
is, all the race of living creatures, and man also, began
to be fruitful and to multiply, even until they had filled
the earth. And this very blessing has been effective
continually unto this very day, and will be so even unto
the end of the world. For it is by reason of this bless-
ing that all we men exist, and whatever we are or have
mo
in body, minid, or estate, together 'with all which now m
•or ever ^11 be. • i
So also, thi& divine blessing-promised in the Seeded
Abraham is truly a living, ratified, €md effective bleaif
mg : that is, bringing wim 'it* that which it -promises 4Uid
loHUs. And it is especially promised 'and delivered to u
4hat it might be an antidote as it were iigainst thai tap-
ijble curse under which we were laid by the sabtletycf
{he serpent, ditough the disobedience and sin of Ad^Mju
'And ttiis' promise concerning the Seed of the woman is
"Aus repeated h^re, and as it were' : renewed and espe*
daily eonfined to Abraham, for <thil( very end^ — tfaat> it
might be manifest, that it is, and is called> ^ Seed of
Alu'aham, as it is afterward also calleat the Seed ^
iDavid, and at last the Seed of the Virgin, or^ a sm
bom!
Hence by this saying, that all nations should be
blessed in the Seed of Abraham, is plainly signified the
tame thing as was spoken to our first parents, — that the
Seed of the woman should bruise the serpent's head t
that is, that by this Seed sin and death should be taken
out of the way and abolished, and righteousness and
eternal life restored. Fdr sin and eternal death are that
very curse to which all the race of mankind were sub-
jected, after the miseriable fall of our first parents, wid
under which we must all lie for ever, unless we be again
tdessed by this Seed ; that is, unless there be freety
given unto us a new righteousness and life, whereby we
may be made holy and saved !
Thus therefore we nations, (who in this promise are
called GoiM,) glory in this blessing which we have in
the Seed of Abraham, and humbly claim it to ourselves
^ by faith ; and, relying on that, we lift up our heads, and
with courage despise Satan and his power, and sin and
death, and' whgitever otherenemy Is opposed unto us, as
being all now' cohopkemd and j triuttiphed over* Yea, we
joyfelly sing this^ song of victory — that we havie, in this
Seed of Abn^am, of David, and- of the '- woman Ihe
Ykrgin, the remission of our sins, aii eteniai washbg
fifSm them, Md a deliverance from ali sin and id^aiitji'l
281
For this seed is become unto us (as Paul saith) our
righteousness, our wisdom, our sanctification, our re-
demption, oar blessing, our hope, our life, and our eter-
nal rejoicing ! For which be praise and glory unto the
eternal God, for ever and ever ! Amen !
Since therefore, this Seed of Abraham brings
with him and freely bestows this efficacious blessing to
aH nations, it must of necessity follow, that he is not
only Man, and one that, after the manner of men, wishes
us well in words ; but, that he is the One true eternal
God, who has it in his hand and power truly to effect
and freely bestow this blessing. For, to abolish sin and
death, and to restore righteousness and life, is not the
work of man nor of an angel, but of the One eternal
God, the Creator of all things, only.
Again, when this very author or giver of this blessing
is said to be, and is, the Seed or Son of Abraham, and
bom from his posterity ; it of necessity follows, that he
has not a divine nature only, but is also truly and natu-
rally Man, of the flesh and blood of Abraham ; that is,
that the divine and human natures were truly united
together in the One same Person !
And again : as this promised Seed is not the same
Person that said to Abraham concerning this seed, " In
thy seed shall all the nations of the earth be blessed;"
it of necessity follows, that this Seed is another Person
distinct from the Person that promised the Seed. For
he that spoke these words to Abraham, " In thy seed,"
&c. most certainly is not that very Seed of Abraham,
but one that speaks concerning another who should be
his Seed. It follows therefore of necessity, that there are
here two distinct Persons : and yet, each Person is the
same eternal God in the unity of the divine essence.
And moreover, we have here the Third Person of the
Godhead, manifesting himself also, that is, the Person
of the Holy Ghost, who spoke these things concerning
the other Two Persons, in the vocal word by Moses, or
by the angel that appeared unto Abraham ; as we have
observed before^ that the ministration of the vocal word
is ascribed unto the Person of the Holy Ghost; in
VOL. II. u
1
>vhi(ih, he reveals himself a«d will have himself ackdo^
ledged separately and distinctly ; even as the distinct &ii
proper revelation of the Person of the Son was made in
^hat human nature which he assumed.
And farther, we Christians are certified from thfe
scripture, that it was necessary, that the mother of this
^promised Seed should be a Virgin, which ^hou^ld bring
forth this offspring conceived of the Holy Ghost with-
out sin. For, if he had been conceived and bom, after
the general manner of human generation, from the seed §f
of man, he could not have been born without sin; as
the 51st Psalm declares concerning all men that are
born after the manner of human generation, " Behold, I
was shapen in iniquity," &c. Wherefore, it was neces-
sary, that he should be borri of that seed by which he
might be blessed; that is, free from sin and death;
othermse, he could not have been himself a blessing
4into us, nor have wrought that blessing effectually
in us.
But however, we have the all^ull observation of
Paul upon this scripture, and especially in his Episdes
to the Romans and to the Galatians, where, bringing
forward many things out of the promises concerning the
Seed of Abraham and of David, he teaches us like an
especial messenger from heaven: so that there is no
Heed for us now to enter upon any farther observations
concerning this matter, seeing that these things ought to
be familiar with us in our daily'&llings upon God, in
our constant reading, and in our perpetual meditations.
Here then, see whether Moses does not prove
himself a Christian and join himself unto us, when he
in so sweet a way breathes, as it were, the same breath of
sentiment as Paul and the whole scripture of the New
Testament! And what think ye our Jews would do,
those enemies of Christ, those lovers of cupfring only, and
that seed, not of Abraham but of the devil, if tbcy
should hear their Moses saying these thin^? WdBW
they not stop their ears, and cry out that he should he
^^oned to death as a blasphemer? (for tJiey «csreely
%ept^heir hands off from him in the^€le8eIt, arid 'that
t
ir
1
t:
$^wy^4iin^) Would those very .dregs of mankyid hear
SiKJh a preacher, prophet, and teacher as this r Nay,
would they judge him worthy of being, heard^ or that
any one out of the number of the circumcised, that is,
of those most holy of all men that live, should lend his
most holy ears to a spreader of such heresies ? No ! his
>ery name would be an execration in their eyes, toge-
ther with all the accursed Goim, to whom he makes
<ki)own from above so great, so glorious, and so blessed
A promise.
Though Moses by that expression, when he says
^'^all nations," does not exclude the Jews themselves.
For in the scriptures even the people of Israel are fre-
•quently spoken of under the term ' nation' (goi); as in
•Deut. iv. 7, " For what other nation is there so great
iwho hath God so nigh unto them," &c. ? But they
4hem£ielves wilfully exclude thiemselves from this so-
ciety ; in which, the .first part as it were Mas given untp
them; as David has testified of them, Psalm cix. 17,
,* He delighted not in blessing, (that is, that which was
promised in the Messiah,) therefore it shall be far from
nim ; he loved cursing and it shall come upon him. He
clothed himself with cursing as with a garment, (that is,
as an under garment close to his body,) and it shall
come into his bowels like water, (that is, into his veins
<end inward parts,) and like oil into his bones,' (that is,
into his very marrow.)
The words thefljfore of Christ unto them concerning
Moses, " Had ye believed Moses ye would have be-
lieved me : for he wrote of me," John v. 46, are suffi-
ciently clear. And he does write of him, whenever he
ispeaks of God or of the Messiah. The same .also is that
in John viii. 56, " Your Father Abraham rejoiced to
see my day, and he saw it and was glad." Where did be
see it ? Where, but in this promise whe^re he heard that
a seed was promised him who should be- God, and
'Should be born Man from his posterity, and should bless
^aJl nations: that is, should deliver them from sin and
^ideath, and should give unto them a new aud eteipal
-ni^twusness; innocenqy^ life, and joy : eveR^ we ^^^Y.e
u 2 V
S84
heard above, 2 Sam. vii. 1 — 17, that David rejoiced
with the same joy when the same Son, the Messiali;
was promised him.
B
n
UT let us hear one passage more out of |(
Moses, Exod. xxxiii. 19, 20, which is a
very remarkable one, and by no means to be passed L
by. — When God, incensed with just anger against the ,[
people of Israel on account of their idolatry in the case
of the golden calf, declared that he would not go before
the people through the desert; and when, as it were,
laying aside all care of them he now committed all the
government of them to Moses, so that he said he would
send him an angel which should be the leader of the
people, and that he would no more speak with the
people but with Moses only; hereupon, Moses most
ardently and instantly prayed, saying, " I beseech thee
shew liie thy glory." And God answered,
/ will make all my goodness to pass before thee, land
I will proclaim the name of the Lord before thee ; and I
will be gracious to whom I will be gracious, and will shew
mercy on whom I will shew mercy. And he said, Thou
canst not see my face : for there shall no man see me,
and live.
Now, only diligently consider this passage, laying
aside all Jewish and Rabbinical (or rather diabolical)
corruption, and see how sweetly, according to the
simple nature and genuine propriety of the Hebrew
language, it agrees with the scripture of the books of
the New Testament. Here, God plainly answers Moses,
praying that he would shew him his glory, that that
glory could not be seen by mortal man : and yet he pro-
mises him, that he will shew him openly, or cause to
pass before him, all his goodness, or, all the goodness
that he possesses.
In this passage you hear, first, the Person of the
speaker, that is of the eternal God the Father, and that
too, speaking of the Son, who is promised to Moses
and the people ; in whom consists, or rather who him-
885
self Is, all that goodness of the Father; because it was
by~him that he created all things, and, with a goodness
. unspeakable, gathered unto himself an eternal church,
to which he freely gives himself and all the inexhaustible
treasures and riches of his goodness to be enjoyed unto
all eternity. This is he whom he saith Moses and the
diurch shall behold ; not in that invisible glory of his
divinity, but revealed to us for the catching of a glimpse
of him as it were in this mortal life.
For we are to understand from the wonderful
description of this conversation with God, and from all
similar places, that Moses does not bear his one private
person of one man, born of a Levitical family from
Amram, but that he is a prophet and ruler called of
God to be the leader of the people of Israel, holding a
public office and ministry, and representing in his
person the church of this people, the political economy
of which was ordered by him, and the doctrine of
which was made known by him as received from
heaven.
And in this very conversation, there directly, con-
nectedly, and (as we say) immediately follows the words,
above-mentioned, another Person ; (not however another
God, but the same Lord ;) who says unto Moses, " I
will proclaim in the name of the Lord ; " (for this is the
proper signification of the words, and propriety is here
most religiously to be observed.) You hear, therefore,
the Person of the proclaimer or the preacher, and in-
deed of the Lord himself, who declares that he will pro-
claim before Moses ; that is, before the people of Israel
and during its political economy ; and that he will
proclaim in the name of the Lord. What then is the
meaning of this ? And what is intended by it ? — * I the
Lord will proclaim in the name of the Lord !' Is it not
evident, that we must here understand a distinction of
Persons, that is, the one Person of the Lord, who
proclaims, and the other of him who is proclaimed, or,
in whose name that Lord proclaims?
According, therefore, to this dispensation of God,
this person of the Lord that proclaims must, of neces-
d[ty, ^sum'e humati nature, atid pimclaiim in that wUSf
it should be among men ; otherwise he could not be seew
or heard, nor be said to be, a proclaimer or preachd*;;
for God has ever from the beginning, committed this?
office of teaching or the ministry of preaching antafiaeh,
^ unto the patriarchs, the prophets, ancf the apostles; ^
by whose ministry atid voice, he willed his Word- to hi
sounded forth and to be handed do^ii unto us.
And what this wonderful teacher was to proclaim m
the name of the Lord, or what voice he was to utter, is
shewn immediately after in the text, " I will be graciots
to whom I will be gracious, and will shew mercy on
whom I will shew mercy." — As though he had said, My
preaching and my doctrine shall be of a different kind
from thine, Moses ; to thee is committed the office of
teaching the law, and thou hast to sound forth and to j*^
inculcate these declarations. * I, saith the Lord, com- jt'
mand thee this day to keep all these my commandments/
And also, * These are the precepts and the judgments
which ye are to do : and he that doeth them not, shall
he under the wrath and Curse of God,' &c. — But 1,
introducing a new kind of preaching, when I proclaim in
the name of the Lord, will first of all testify that no man
can be righteous and acceptable in the sight of God by
the law ; because, no one can yield that obedience which
he ought, and which the law requires. Wherefore, thy
voice, or the doctrine and preaching of the law, can effect
nothing else than the making all men wretched and
miserable, that is, subject to the wrath and curse of God,
by shewing them their sins in which they are entangled
and immersed : under which sight, they cannot yield the
obedience commanded by the law, but^ being filled with
the terrors of the wraths of God on account of sin, they
rush on unto death : and hence it is, that this voice of
the law of God sounding, is rightly called ' the ministra-
tion of sin' and ' of death,' 2 Cor. iii. 7, and Gal. iii. 10.
But this preaching of mine shall be a new preaching,
and properly mi/ voice, that is, the voice of the Lord
proclaiming in the name of the Lord: it shall be a
preaching proclaimed by me the Lord at the command
I M7
dmd^ decree of the eternal Father : which shall be efFec<^
ftdul, through his grace or gift, and power: that is, the
? Lord himself will no that which could not be effected by
= the law :- — he will make us righteous and acceptable
before him by a free gift. Here, there will be no glory
erf human worthiness or righteousness ; but he that shall
become delivered from sin and the eternal wrath of God,
and acceptable unto God, and pronounced righteous,
sjiall obtain that in no other way than as a free gift, or
by the free bounty of a merciful God, or through mercy
Q^y ; and that for the sake of the Son of God, who thus
proclaims in the name of the Lord, having taken upon
him human nature, he himself having been offered up as
a sacrifice for the human race, to appease the wrath of
God and to. abolish sin and eternal death. And he who,
without any false opinion of, or trust in, his own righ-
teousness, shall look to the grace and free bounty of
God, and shall flee to his gratuitous mercy, and seek
from that only his righteousness, that is^ remission of
sins and the inheritance of eternal life ; and who, believ-
fag my voice, shall rest confident that he shall obtain
those things because of the promise, for my sake ; — such
an one has, most certainly, already obtained all those
things.
This, then, is what is meant when he saith, ^ I will
proclaim in the name of the Lord, I will be gracious to
whom I will be gracious,' &c. For this is the immut-
able decree of God. — Not those who have the law, or
who trust in their own fulfilling of it and in their own
worthiness, but, those who flee unto me as merciful, or
who rest in my mercy, — these are they who find me
merciful, pardoning, appeased, and propitious !
For, these words, " to whom I will be gracious,"
*' on whom I will have mercy," are not to be understood
as spoken to frighten back and involve in doubt the con-
sciences of those, who, acknowledging their sins, and
feeling that they are accursed and condemned by the
law, struggle under the terrors of the wrath of God.
But these declarations of God, in their true and proper
deaigo^ are opposed to that impious and obstinate per*
388
saasion of, and confidence in, self- worthiness by ffip
law, which, in the ungodly, works a hardened adamantine
obstinacy and contumacy against God.
You see therefore, what it is for this Lord to pro-
claim in the name of the Lord : namely, that God, by a
fixed and immutable counsel and decree, wills, and will sr
accomplish, what this Lord, Christ the Son of God, J
proclaims : and he proclaims, not the law, but the free g
mercy of God. Thus John plainly saith, John vii. 19, fe
" None of you keepeth the law." And again, John viii. a
24, " If ye believe not that I am, (that is, the Lord him: i
self, Jehovah, the preacher who speak also unto you, or, l
as he saith also directly afterwards, " the same that I
said unto you from the beginning,") ye shall die in your
sins." And again, still ,more clearly, John i. 17, " For
the law was given by Moses, but grace and truth came
by Jesus Christ."
^VrOW then, compare this passage of Moses with
the scriptures of the New Testament, and
judgfe for thyself, whether it does not beautifully and
naturally harmonize with them ; and so harmonize, as to
leave no occasion for doing any violence to it by im-
proper, forced, and foreign interpretations, nor any need
of any thing but an attention to the native signification
of the words. For if we retain the simple propriety of
the Hebrew construction and mode of expression, all
things exactly agree, as instruments in perfect harmony,
with the profession of faith which the church of God
holds ; concerning which, the scripture of the New
Testament thus teaches us ; — That Jesus Christ is truly
the Lord, Jehovah, God and Man, who was the preacher
in the church of that people of Israel; as Paul saith,
Rom XV. 8, when he calls him the " minister of the cir-
cumcision," that is, of the circumcised people. And the
Lord himself saith, Matt. xv. 24, that he was " not
sent but unto the lost sheep of the house of Israel." And
hence also, when the apostles were first sent forth, there
was given unto them an especial command, that they
should not go out unto the nations. And so, he here
8«9
-'Mith to Moses, " I will proclaim or preach before thee.**
> As though he had said, * I myself or I this person, whom
thou hearest speaking unto thee, will be a preacher in
the midst of this people only, this political Israel, which
have the circumcision ; and especially unto those who
have been alarmed and humbled by thy ministry, that
is, by the preaching of the law accusing them of sin and
denouncing the wrath of God .against them;' as he
clearly speaks concerning himself, Isaiah Ixi. * He hath
sent me to preach good tidings unto the miserable and
afflicted,' &c. This ministry of the Gospel therefore,
is, in truth, nothing else than the voice of the Son of
God sounding and proclaiming grace and mercy in the
name of the Lord .the eternal Father, who sent his Son
for this very end, and through him freely bestows these
blessings upon us.
This, therefore, is that passing of the goodness of
God before Moses and his people, as it is expressed in
this passage ; and it is in the same way that he manifests
himself unto us also ; and by which it is, that the foun-
tain of all goodness is opened and communicated unto
-us; seeing that, that glory of his divinity in which h6
involves himself when he takes upon him the human
nature, cannot be seen naked and without a veil ; for
the sight of that pertains not to this life, but is laid up,
as it were, and reserved for the life that is to come,
when we shall have put off this life by death; as he
saith, * No living man shall see me,' that is, no one that
is yet in this mortal life.
It is not by these words declared, that no man shall
see God: but it is rather declared, that a resurrection of
the dead is necessary and will take place, and that there
remains another and new life in which God may be seen.
But it is in reference to this Hfe that it is said " No man
shall see me and live : " that is. It shall come to pass that
man shall see me, but not in this my passing before him
while he lives in the mortal body : he must first die, and
pass into that eternal life, and then he shall see me :
nay, he even now clearly and fully understands and knows
that I have, mercy on whom I will have mercy, and
that I do not shew mercy for any worthiness in tbft
man, on account of his own righteousness oi! the work;
of the law.
I AM NOT however ignorant, that the judaijziog;
Rabbins may eavil respecting this text of Moses in this
place ;; and say, that the Hebrew-word Kara, to preach,
signifies also to call aloud, as* we express it, or to name,
or even to read, as Lyranus and Burgensis remark. But
this is also evident — that when this same word is, (as it
is in this passage,) joined in the syntactical construction
with a preposition, it has, properly, the signification of
preaching, as examples from many other passages will
shew. As, Gen. iv. 26, '' Then began men to preach
in the name of the Lord." And also. Gen. xii. 8, " And
there he builded an altar unto the Lord, and preached ia
the name of the Lord." But, if our contentious Rabbins
and judaizing interpreters will not receive this, that is
nothing to me. It is, as I have before observed, quite
enough for me, when the words of Moses rightly, ac-
cording to the native propriety of the Hebrew language,
harmonize, and, of their own accord, without any wrested
or forced interpretations of the Rabbins, fall in with the
sense of the scripture of the New Testament. And that
they do so, all, even though not Christians by profes-
sion, who are well acquainted with the Hebrew language
and manner of expression, are compelled to' confess.
And, if the doctrine delivered in the writings of the
apostles be true, there is no doubt that Moses beautifully
illustrates the very sense and meaning of those writings :
for his words do not properly and sweetly harmonize with
any thing but with their . sentiments : so that it is suffi-
ciently evident, that the sense of the one, is exactly ex-
pressed in the writings of the other.
And it is in this way that I wish to see the text of
. the holy scripture vindicated and cleared from all the
calumnious and blasphemous corruptions of the Jews,
and restored to its primitive purity. But, this is not the
work of one man only : nor is it enough that I have by
my example shewn the way to others more learned and
better acquainted with these things than myself: npr that
fhave thm g^eti proof of my istmBes* and will in tdUs^
impoftatit matter :-^let others, thus invitedv themselves!
pi«odu5ce something more and better than I l^ave done.
TJUT again, with respect to what immediately
follows in the context of this history of
Moses.
And the Lord said^ Behold, there is a place by mey
thou shalt stand upon a rock : and it shall come to pass^
while my glory passeth by^ that I will put thee in a cliftof
the 7^Qck, and I will cover thee withWny hand while I pass
by : atid I will take away mine hand, and thou shalt sec
my back parts: but my face shall not be seen. —
Here again, we hear two persons speaking, and each
of them Jehovah, or Lord: the one of whom saySy
** while my glory passeth by." This is the Person of
t-he eternal Father speaking of the passing by of his
^ory. And the Son himself saith, that he is that Person
that passes by : for all these things are spoken concern-
ing Christ who is God and Man, who came into this
world and passed through it as we have before shewn.—
And then, when he saith " there is a place by me," and
when he commands Moses to " stand upon the rock,
aftd promises that he will *' cover him with his hand
until he shall have passed by; I understand these things
thus : — that God, for the sake of this rock that should
come, (that is, Christ, who should appear iii the flesh
according to the promises,) would defend and preserve
this people of the law, or this Israel, by his long-suffer-
ing and mercy, even though they did not yield that obe-
dience in keeping the law which they had promised God
they would do : (nor indeed could they do it.) And it
is thus also that Paul understands the passage, when
he say Rom. iii. — that now, the righteousness of God
is manifested for the remission of sins that before existed,
(that is, under the law,) through the forbearance of God,
&c. These I say are now manifestively remitted, since
Christ has been revealed in his ' passing by.'
Bat now, after this passing by, God has removed the
9>
S9«
ri^t hand of his forbearance with which he covered and
protected that people. For since "the end of the law,"
(as Paul saith concerning Christ,) has appeared, there is
now no need of that forbearance and protection under
the expectation of Christ to come. Nay, let him be ac-
cursed who is yet expecting a Christ to come, and who,
like Moses; is still asking for such a passing by. For
now that passing by has taken place some time ago, and
that stretching forth of the right hand in the passing by;
and the Lord himself has been manifested, until whose
coming, that stretching forth of the hand of God and that
long-suffering were toremain. And now, we behold as
it were the back parts of him having passed by, that is,
what he himself has wrought before our eyes ; for this is
to behold his back parts, or those benefits which he pro*^
cured for us and left behind him ; that is, that the Son
of God, having assumed human flesh, became a sacri-
fice for us, w as crucified, and rose again from the dead.
So that the human nature itself may not improperly be
called his back or " hinder parts," in which he manifested
himself to be contemplated and known by us here in his
passing by, until, in that eternal and immortal enjoyment^
of his presence^ we shall behold, not his back parts only,
but his face and the glory of his divinity, in open vision !
It is in the same manner also that he introduces
this same Lord in the following chapter xxxiv. 5 — 7.
And the Lord descended in a cloud, (that is, the Son of
God himself Jesus Christ,) and stood by Moses, (or
with Moses,) and proclaimed in the name of the Lord.
And he passed by before him and proclaimed, " O Lord,
the Lord God, merciful and gracious, long-suffering, and
abundant in goodness and truth, who keepest mercy unto
a thousand generations, forgiving iniquity, transgression,
and sin, and before whom no one is innocent ; visiting
the iniquity of the fathers upon the children, and upon
the children's children, unto the third and fourth gene-
rations."
The reading however of this passage, is shamefully
corrupted in the Latin version of the Bible that is com-
monly received, however it was that such a.n error crept
S93
in. For, instead of that which is delivered to us in the
Hebrew text, that the Lord proclaimed and preached, &c.
some one has substituted the person of Moses, that
Moses called upon the name of the Lord, and that
Moses said, " The Lord, the Lord," &c. This arose per-
haps from an offence being taken at the absurdity of the
scripture language which was not understood ; and be-
cause it did not seem consistent, that it should be said,
that the Lord proclaimed concerning the Lord, (or cried
aloud concerning God :) and therefore the person, who-
ever he was, thought that it wouj^ be better to underr
stand it concerning Moses.
That, however, which Burgensis has observed, does
not displease me : who judges that this text may from
the Hebrew be rightly read thus — ' And the Lord passed
by before him and called aloud, or proclaimed, or pro-
nounced, " The Lord, the Lord God," &c. : or declared
aloud or proclaimed, " The Lord, the Lord God, mer-
ciful and gracious : " or as we commonly express our-
selves, spoke, or held a discourse concerning, " The Lord,
the Lord God, merciful, good, and gracious : " by which
may be signified, the substance or subject-matter of this
wonderful proclamation.
You have, therefore, in this passage, an evident and
remarkable testimony, that this same Lord is calle^, and -
is, the proclaimer, and proclaims in the name oif the
Lord. For you hear plainly two called Lord : whereas,,
it is evident from the scripture, that there are not two
Lords nor two Gods. Nay, when he saith that the Lord
proclaimed in the name of the Lord, " The Lord God,"
you hear the name Lord repeated twice, and God men-
tioned as a third time. There are then Three to be
understood as named, arid yet there are not three Gods.
We have moreover shewn above what it is to proclaim
in the name of the Lord : — namely, that our Lord and
Saviour Jesus Christ, the Son of God and the Virgin,
is that preacher, who, in the name of the eternal Father,
and sent by the eternal Father, proclaims concerning the
same Father unto Moses, and so, to the whole of that
people, whom the person of Moses represents when God
294
speaks unto him ; and he proclaims concerning the in-
finite mercyj and free goodness of God ; that is, be-
cause no one can be justified by the law, seeing thai
no man can fiilfil it.
The same meaning of this proclamation is also re-
peated, only in other words, where it i& said that the
Lord "stood by (or with) Moses" and proclaimed.—
For why is he said to stand by Moses, and not to stand
above Moses, or at a distance from him ? Why ? but to
shew, that these two ministries, the one of the law the
other of the Gospelftoiust be joined together, althou^
each has its proper office and peculiar effects. For the
ministry of Moses is to preach sin, (that is, to strike
the terror of punishment and of the wrath of God,) and
so, by this same preaching, to kill. But, the ministry d
•Christ, is, to proclaim the Gospel of grace, and, by that
preaching, to make alive.
These ministries are certainly quite contrary to each
other. And yet, the ministry of grace cannot be effec-
tual, but then, and in those persons, where sin has been
•revealed and felt ; that is, where minds have been terri-
fied by the preaching and doctrine of the law, shewing
them the eternal wrath of God ; as Christ himself
plainly saith. Matt. xii. that he came to preach the
'Gospel to the poor, the afflicted, and the lost sheep of
Israel ; that is, to those who, by the preaching of the
law, feel themselves to be lost.
What then does this Lord proclaim near Moses or
" with Moses ? " This, saith he, is the substance or sum
ef the proclamation. — He proclaims concerning the
Lord, the Lord God : who is merciful, gracious, &c. :
that is, concerning that God who has revealed himself
in his given Word, by his Son, that, in the Godhead
itself, there are Three co-eternal Persons ; that, before
this One only God, no man can be received or can
stand, trusting in the opinion of, or confidence in, his
own worthiness or merits, (because, such a worthiness
must be false, and a thing that has no existence ;) that
they who are saved, are saved by his mere mercy, and
-gratuitous benefits, for his goodness sake, and dte yt-
x:
\
i
e9i
»acity of hh promises ; and that therefore, it is he who
Awrgives all sins, iniquities, and transgressions, and that
:no one can be guiltless in his sight.
This, therefore, is what this divine proclamation
teaches us — that, if thou wouldst apprehend God
surely, and call upon him by his true name, accorcfing
to this revelation of himself, thou must acknowledge
Wm as being merciful and gracious and pardoning sin ;
that before him, no one* is innocent, sinless, or without
-guilt ; and that, there is 'no room for any man to glory
^before him in his own worthiness, even though it be
iMoses, the Baptist, or any one even beyond these in
^fts and excellence. But thou must <:onfess from a true
iieart, with Paul in his Epistle to the Romans, that the
airhole world is guilty before God ; and that all have
icome short of the glory of God ; that is, that no one
can glory that he is, before God, innocent and just.
And whosoever does not bring this confession before
God, this sentence stands against him which is added
at the end of this proclamation, " Who visits the sins
of the fathers upon the children, unto the third and
fourth generation:' or, as Christ saith, "He that be-
lieveth not, is condemned already."
And it is also to be observed in this passage, that
it is not given in the same words exactly as in the
giving of the first commandment in the Decalogue. It
is there said, ' I am God, shewing mercy unto thousiands
in them that love me and keep my commandments.'
But here, instead of that part, this negative is added,
'" before whom no one is innocent ; " that is, no one of
all man either loves or keeps my commandments, but
those only, who, without any glorying in, or opinion of,
their own merits and worthiness, believe, acknowledge,
and proclaim me a God merciful and gracious; and
who confess themselves to be guilty and unworthy, and
unceasingly pray with a true heart that prayer, ^ Forgive
OS our trespasses, as we also forgive them that trespass
against us.' — And this most certainly is nothing else,
than proclaiming grace and free mercy. — For this does
tiot shew us what God demands from us, or what per-
5296
fection he requires in us, as the commandment of dbe'
law does, (which we in this life can never fulfil,) bot,
what God of his mercy towards us freely gives unto us;
what benefits he freely bestows, and indeed, has freely
bestowed through his Son ; of which the doctrine of the
New Testament or of the Gospel openly testifies.
We have here then clearly shewn who that divine ■
preacher is, who talked with Moses and revealed him-
self, and foretold what his future proclamation should be
which should be made by the Gospel in the New Testa-
ment. And it is also clearly manifest, that the event
fully agreed with this prediction ; for that w^hich he
foretold unto Moses is now in reality confirmed by the
doctrine of the New Testament ; — that it is not by their
own righteousness, or by any worthiness or merit of tbeit
own, but by the mercy of God only, promised throu^
his Son and made known by him, that men are justified ;
that is, accepted of God, and made heirs of eternal
life.
A ND again, with respect to the prayer of
Moses unto the Lord God, which follows
this part of the history, wherein he begs of God that he
himself would lead the people and go among them, and
not forsake them, but keep them unto himself and pre-
serve them ; and when the Lord answers that he w^ould
do what he requested, -and would work signs and
wonders before the people, &c. ; here, God is now ap-
peased, and, receiving again the people into favour,
renews the covenant that he had entered into with
them, and now writes the tables of the Decalogue; and,
in a short repetition, sums up the other laws and rites
that were to be observed by that political kingdom;
but, concerning the free remission of sins, there is here
no mention made whatever, as there was before.
The sum therefore of the contents of this prayer is
this. — After Moses had received the all-sweet promise
peculiar to the New Testament, wherein it was said that
the Lord himself should be the preacher or teacher, and
the ruler among his people; there being now com-
297
iiitted to him the office of teaching and ruling over the
3$K>ple of Israel until the time of the New Testament,
:oncerning which the predictive promise speaks; he
low prays, that the Lord himself would attend his office
n that church also, and assist him therein. For, saith
le^ what can I do, or what can I hope to effect that
ih^U be saving without thee? They are a stiff-necked
people. And, unless thou be with us, pardoning our
sins and sparing us through thy mercy and long-
buffering, and patiently bearing with us until thou thyself
appear as the preacher of grace, we can hope for no
salvation. And therefore, we have the greatest need to
he protected by thy mercy and long-suffering in this our
office and ruling appointed and delivered to us by thee,
wherein thy law is to be taught and enforced ; which,
however, will never be fulfilled by us.
In a word, Moses here prays for that same thing
which was promised chap, xxxiii. concerning God's
putting fcMTth his hand and covering him while he stood
in the cleft of the rock. For God here answers him,
* I will do what thou desirest of me. I will make a cove-
nant before all thy people, and I will do marvels, such
as have not been done in all the earth among any na-
tions : and this people among whom thou art shall see
the work of the Lord, how wonderful a thing that is
which I will do with thee. But, observe thou and keep
all those things which I command thee this day,' &c.
Here, it is quite plain that all these things are spoken
concerning the covenant of the Old Testament, and con-
cerning the people of Israel under the rule of Moses ;
because, express mention is made of the driving out of
the Amorites, the Canaaniles, and the Hittites, &c. ;
which certainly took place under the political dispensa-
tion of the Old Testament.
And observe, how carefully, in all this conversation
with Moses, God avoids calling this people " my
people/' He calls them throughout the people of
Moses : " thy people," saith he. And again, " this
people among whom thou art." And yet he adds, * I
wiU, indeed, as I have promised, defend this people
vot. II* X
S98
^ith my hand, standing in the cleft of the rock, and I
•will moreover do wonders before them, such as nevcat l|^
have been done in any nation/ — And certainly^ tbe||P
facts themselves prove all this. For if thoii read the
Hvhole scripture of the Old Testament, thou wilt find a |p
doud of testimonies witnessing with how many and
great miracles God manifested his presence andwoilln
among this people, from the time of Moses himi^f|^
unto the manifestation of Christ. Though this people
Were not properly the people of God, but of Moses; L
that is, not of grace, but of the law ; that is, that whole L
multitude M-ere not the people of God who had received |[
the laM' delivered by Moses, and had entered into a co-
venant with God thereby ; excepting those, (of whom
there was always a small company,) who beheld the face
of Moses when the veil was takdn off; that is, who
knew the true use of the doctrine of the law, and held
fast the true consolation by faith in the promised Son of
God. All the rest of the multitude of men were pleased
With themselves from a persuasion of their own right-
eousness, or obstinately and confidently established the
righteousness of the law.
Moreover this is also here to be observed — that
the words of this passage do not obscurely signify, that
this Lord who speaks with Moses, is the true Messiah,
Jesus Christ, of whom it was foretold that he should
come to be a prophet or preacher of the New Tes-
tament. For here, he plainly and clearly distinguishes
his Person from the Person of God the Father, saying,
''That all this people may see the wonderful works of
God : which I, (saith he,) will do.' You here see, that
he ascribes and assigns all these works of miracles unto
God: and yet he sdith, that ^e will do them: that is,
those same works which the Lord shall do. And this is,
exactly what Christ saith, John v. 19, " What things
soever the Father doeth, these also doeth the Son like-
wise.'* Again, ver. 17, " My Father wbrketh hitherto,
and I work." And again, ver. 21, " For as the Father
raisethup'tbe'dfead and quScReDeth tbem, even so: the
Stjn (jiiicken^th whom he triH;*^ ^ ^
« »
399
Here then, k is certainly by no means obscure, that
-the Evangelist John agrees with Moses, and Mos^
with John ; iso much so, that the words are nearly the
aame ; and there is in each ^ distinet mention of Two
J^ersons, of the eternal Father, and of the Son, as John
saith: or, as Moses saith,. of the Lord (who proclaims
opnoePDing the Lord) and of the Lord (who saith that
he doth the miracles.) The divine work of each is ne-
vertheless the same, not diiferent ; nor some works of the
one, aiid some of th^ other. And hence it must of ne-
iSfeBsity follow that these Lords are not different, but the
(>cfe same Lord and God. .
' ' And again, shortly afterward in this same chapter,
ver. 23, ^the same Lord, among other things, speaks
Aus unto Moses — " Thrice in the year shall all ydur
men-children appear before the Lord, the Lord God of
Israel.*' — Here again the Lord speaks concerning the
Liord, the Lord God of Israel. For these are not the
words of Moses, but of that Lord who has been all
fiilong speaking with Moses, and is now still speaking
with him and committing to him that Old Testament
government of the political people of Israel, whom -he
said he would protect and bear with, through his for-
giveness and patience, until the appointed time of ;,his
passing by ; all which I have fully shewn above,; and
which is manifest from the ^ whole .context, if any one
will diligently consider it. * :
And, as to the Rabbins and their disdples the
Jews, who wrest all these things to other mieanings, and
proudly reject our interpretations, that happens to th^m
just according to their characters : for it is but right and
just, that those: who are the enetnies of Gbd, should hot
flee nor understand any thing of the words of God. 'And
what they belsh forth upon the whole of this text, is
such a vomitand filth, that it is not fit ' for any omer
readers and disci[^es than'«wine and asses: that^id, it
must always .be>/ Like dug, Jike sickling P r Nor ;iB it
any: niarvel : - fpr this ma^t^r ci^f thc^lfe, • MdseM^i^'rthe
rays of His face: Hs with hc^ns; so Ufazztea* the^ we* of
.' . . X -2 ^ .■■•■■.■.. ^
;.
300
their minds, that they cannot steadfastly bdiold ha
brightness.
We, however, by the grace of God, stead&stly be- li
holding the face of Moses, perceive him so to speak, |
that his words, naturally, and according to the native
phraseology of the Hebrew language, beautifiilly acccnd
with the scripture of the New Testament. For althou^
at that time the rule over that people was committed to
him, who are so often accused of being perverse and
stiff-necked ; yet, he at the same time clearly, and in a
spirit of prophecy, speaks of the Son of God, our Lord
Jesus Christ : that is, that he is truly Man, and also truly
and naturally God together with the Father and the Holy
Ghost ; and who works and does all those same thingii
which the Lord himself is said to work and do ; but so,
that there is always preserved a distinction of Perscwas.
This is abundantly enough for us : and we regard
not the being accounted fools and senseless creatures by
thg Jews and Mahometans, nor do we envy them their
sweet dreams of having a peculiar wisdom, and of wan-
dering as it were among the islands of the blessed, and
seeming to themselves to be blessed above all others.
And for ought I care, let each one believe and think
just, as he pleases. I, however, seriously confess that I
believe, and am firmly persuaded, that Moses, with full
consent, so agrees wifii me and with all who have given
in their names for Christ, that he ought to be held a
true Christian and a teacher of Christians. Nor should
he by any means seem less a friend of Christ, because,
in his. time, he was covered with the Jewish hood as it
were, or the cloak of his magisterial office under the
Old Testament dispensation :' even as, in these our
latter times, Bernard, and many a holy nmn like him,
though clothed in the habit, and attending to the rules
of .monkery, have been found to be, in faith, true and
steady Christians : that is, they were not so devoted to
tl% hooded cloak and monastic traditions, as to trust in
them, and to assume to ^drnwuBelves an opinion of right-
:60usness before God, and <eS a^ mngular holiness and
901
perfection because of them: but they rented in: a te^
""ItMice on the grace and benefits of the Son of God, and
believed that they were saved by them as all other
saints are: as Bernard frequently testifies concerning
himself. In the same manner also Moses permits that
multitude of his, the Jewish people, to glory in their law
^ and political economy appointed them m)m above ; and
be himself also, covered as it were with the same gar«
ment, is, in appearance^ a Jew ; yet, in his heart, faith,
and confession, he embraces Christ the Son of God, and
joins himself unto him I
V
CINCE then it has thus far been shewn, that
Moses himself is an especial teacher and
ruler in the church of God, and gives testimony con-
cerning Christ, there is no doubt that his followers and
disciplesj the prophets, will, with full consent, subscribe
to his testimony ; since it is quite evident, that they in
no respect differ either in doctrine, faith, or profession,
from their master.
But, what room sufficiently convenient and capa-
cious shall we find for receiving so great a number of
friends and witnesses, so as to place each as it were in
his proper seat? The space of this little book is too
narrow and confined ; for it cannot even receive Moses
wholly : let us then rather do this. — Let us go to these
witnesses, [instead of their coming to us,'\ that we may
hear them and yield up ourselves as convinced by
them : for they are much better furnished with rich
meat and drink than we are, and have store enough to
entertain us sumptuously and abundantly. Let the
inquiring reader, then, set these witnesses before him,
and, by a diligent reading, observe where, in their
writings, either the Lord (JEHOVAH).Jesus Christ is
properly and plainly introduced, with his Person ex^-
pressly pointed out, as speaking himself; and where
another [Lord] is introduced as speaking of him.
We have hitherto heard out of Moses, with sufficient
clearness, that it was this same [Lord, Jesus Christ]
who spoke with Moses on Mount Sinai, Mho went
/ -»
sew
before Moses and tbe ^bple as their leader throdj^^dw
wilderness, and as the head of their whole ggvemmMl*
•and who manifested his presence by testimonies of ijai^
i^acles- And although he who did all these things, (Wi4
respect to Person,) did them not alone, but the eternal
i'ather and the Holy Ghost did the same tbingis ako^
and those things were their same common wofk ; yctj
tliis Person of the Son, (the Lord,) willed himself to he
especially manifested in all these revelations and acts, that
so, he might be understood to be a Person distinct from
that of the eternal Father, and yet of the one same
divine essence and Godhead.
Hence, he who understands and sees this ; (which
very few do understand and see ;) that is, who can see in
the prophetical scripture where any one Person of the
Godhead is speaking concerning another Person, or to
another; that is, who can see when not one PersoB
. only but more are signified; — such an one will soon
discern which is the Person of the eternal Father in
those places, and which is the Person of the co-eternal
Son. And, where there is a distinct mention made of
these Two Persons, there is also signified the Person of
the Holy Ghost, that is, who speaks by the scripture, as
it is said in the Greed.
For example, when it is said in Psalm ii. 7, " The
Lord hath said unto me. Thou art my Son, this day
have I begotten thee ; " and in tliat passage, Exod. xxxiii.
which I have interpreted a little above, " The Lord pro-
cliaimed in the name of the Lord;" and also in that
Gen. xix. 24, " The Lord rained fire and brimstone
'from the Lord;" it is easy to understand, that by Lord
here is signified the Son of God the Logos ; — that it
was he that rained from the Lord, that is, from the
eternal Father. For it is evident that the Person of
the Son is from the Father, and not the Father from
the Som .
And so Hosea i. 7, " But I will have mercy upon
the house of Judah, and wilt «ave them by the Lord their
God; and will not save them by bow, nor by sword,
nor by battle, by horses, nor by horsemen,' &c. —
30*
V AiH^Jn th^ same maaner, Zephaniah iii. 9, the Lord.
i;^Mitb» " Then I will turn to the people a pure language,
iSljBJ; tjbey may all call upon the name of the Lord, and
serve him with <Mie consent."
Aga^n^ Psalm xlv. 7, " Therefore God thy God
liath anointed thee with the oil of gladness above thy
fc^ows/* And verse 11, " So shall the king greatjy
desire thy beauty : for he is thy Lord, and worship.thou
him."
And again, Jeremiah xxiii. 5, 6, " Behold, me days
come, saith the Lord, that I will raise unto David ^,
righteous branch, and a King shall reign and prosper,
and shall execute judgment and justice in the earth.--
A^d this is the name whereby he shall be called, The
LoRJ) OUR RIGHTEOUSNESS. '
Upon all these passages, however, we have; spojkeri
more fully elsewhere, and in their place.
But when, in the histories and representations of
scripture, no mention is separately and distinctly made
of one Person from another, but one Person only is
introduced under the appellation of God or Lord ; there,
thou mayest follow that * rule' which is given above^
and interpret the name Jehovah concerning the Son of
God, our Lord Jesus Christ,
And, for an example let us take that of I$aiah I. 1,
" Thus saith the Lordj Where is the bill of your
nsiother's divorcement, whom I have put away?" —
Here the name Jehovah signifies the Person of the
Son of God, even though it does not point him out
distinctly, or by his proper appellation, (as Lyranus and
others rightly expound this passage.) And the interpre-
tation of Lyra greatly pleased me formerly when I read
it; because, by a pious confession and bold mouth, he
affirms, against all the corruptions of the Jews, that this
Lord is truly that Jesus Christ, whom we believe and
confess, from the scriptures, to be the Son of God.
And, if you diligently consider the whole of this
chapter of Isaiah according to this interpretation, (for
the whole context contains the words, not of the
prophets but of the Lord himself;,) in the whple of this
304
chapter, I say, you wilt see, that the Son of 66d <m 1^
Lord Jesus Christ does not speak according to his own p
proper divinity only, but also according to his humao p
nature also. For he expressly saith, ver. 6, " I gm I"
my back to the smiters, and my cheeks to them that p
plucked off the hair : I hid not my face from shame and jfi
spitting. For the Lord God is my helper/' &c. But, read It
the whole of that context thyself, and thou wilt soon |C
understand, that it is the Lord God himself who maket
himself a teacher and a preacher of the heavenly doc-
trine, and who confesses that he suffers and is subjected
to the cross, and expects help and deliverance from the
Lord.
And again with respect to those passages in which
there is no mention of any certain Person distincdy
made, the Epistle to the Hebrews cites Mew, and property
applies them to the Son of God ; as when it cites in the
first chapter that passage from the 97th Psalm, ver. 7,
'^ And again, when he bringeth in the first-begotten
into the world,- he saith. And let all the angels of God
worship him." In this passage from the Psalm, there is
no one particular annexed, which might signify that
these words are to be understood expressly of the Lord
Jesus Christ; excepting that, at the beginning of the
Psalm, it is said, *' The Lord reigneth ; let the earth
rejoice ; let the multitude of the isles be glad thereof,"
&c. — Which words, no Jew, nor any other equally des-
titute of our faith, will easily allow to have been spoken
concerning Christ, nor will he sufi'er himself to be
convinced.
But the Holy Ghost teaches and testifies this — that
no other person was ever made a king, or received a
kingdom or dominion over the earth, (as it is there said,)
and over the multitude of the isles, and over all those
who shall resist him, but the Messiah himself the Son
of God ; as Psalm ii. 6, had plainly declared, " I have
set my King upon my holy hill of Zion." And also
2 Sam. vii. * I will ebtablish him over my kingdooi
for even'
And that ^this same Messiah is truly and naturally
^5
Ood, this 97th Psalm also testifies, (and that is what
the author of the Epistle to the Hebrews designed' to
shew,) when it says, " And let all the angels of God
worship him ; " which passage, however, in the Hebrew
reads thus, " Worship him, all ye gods :" but the term
gods cannot here signify the eternal God the Creator:
for there are not said to be, nor are there, many gods, but
One eternal God. And therefore, these gods are inter-
preted angels; even as in other places princes, governors,
judges, or magistrates, are in the scripture called gods;
which nevertheless are in their nature created of God.
—To these it is commanded, that, casting away all
idols and other religious worshippings, they should
worship this Lord, their King. This God therefore, the
Lord Jesus Christ the Son of God, is to be worshipped
by all creatures, angels, and men. Hence this Psalm, as
I have said, is rightly and piously understood concerning
Christ, though there is not in it any distinction of Per-
sons directly expressed.
Moreover in this same Epistle which is written to
the Hebrews, there is this passage cited from Psalm cii.
25, 26, " And thou, O Lord, in the beginning hast laid
the foundation of the earth : and the heavens are the
work of thine hands. They shall perish, but thou
remainest," &c. — Here, no distinct mention of any per-
son is made to the reader, especially to him who is not
a Christian, which should lead to the understanding of
these words expressly and distinctly concerning Christ,
or the Person of the Son of God. And it seems, that,
although many other passages more direct and remark-
able might have been cited by the author of this Epistle,
yet, by adducing these as an example, he wished to set
them forth thus, with a design to establish a certain
rule, according to which we might by searching find out
Christ the Son of God in the prophetical scriptures :
namely, to shew, that he is called, as indeed he is, the
Lord God himself the Creator, together with the eternal
Father and the Holy Spirit ; that every one may safely
assure himself and know, that he will speak truly and
SQ6
ri^tly, whenever he shall say that Christ is the €raitdi
of all things. .*
h
AND moreover, let this particular be carefiilly ^
attended to in reading the holy scripture— ^
that we diligently observe and consider, when any dw- »
tinction of Persons is signified in the manifestations of 1^
the Godhead, in what words each Person is distinctly i<
expressed. As for example: (that we may assist those
who cannot at the moment light upon a better passage
to exemplify the point in question :) — In the interpretiBg
of this Psalm, let us take that contained in the above-
mentioned passage, 2 Samuel vii. and apply to this
Psalm that promise concerning the Son of David who
should build the house of the Lord, and be a King and
Lord in it unto all eternity : from which promise many
Psalms and prophetical declarations were afterwards
derived. And there is no doubt, that the prophets
every where in their declarations concerning Christ, and
that many other parts of the scriptures, had respect unto
that promise concerning the "house" and the "king-
dom " of the Messiah, and are to be referred unto it as
unto a certain fountain-head.-r-For this same Psalm
speaks also concerning the building of this house and
kingdom ; and it moreover anxiously and ardently prays,
that the Lord, remembering his promise, would have
mercy upon his people, and would come and build again
Zion; as it is there written, " Thou shalt arise, and have
mercy upon Zion ; for the time to favour her, yea, the
set time is come. For thy servants take pleasure in her
stones, and favour the dust thereof. So tl^e heathen
shall fear the name of the Lord, and all the kings of
the earth thy glory. When the Lord shall build up
Zion, he shall appear in his glory. This shall be written
for the generation to come : and the people which shall
be created shall praise the Lord." — It is certain that
these things are not spoken concerning that temporal
Zion or Jerusalem, which was standing in the time of
David ; nor was it that house or Zion which this pro-
307
v(d^ declari^ should be built by the Son of David long
after his death, or that he should rei^ in that for ever«
Nor was it oa account of this city or temple that the
nations should be gathered together to serve the Lord.
And we have, moreover, abundantW shewn, that the
builder or architect, and the master of this house^ is the
Lord himself, Jehovah, the eternal God, and yet, the
Seed or Son of David.
Rightly and properly, therefore, does the Epistle to
the Hebrews apply the words of this Psalm to the
Person of the Son of God, Jesus Christ; who, although
he is, with the eternal Father and the Holy Ghost, the
One same God the Creator of all things; yet, with
respect to the architecture and building of this house,
yea, and also the government and eternal dominion in
it, he is revealed as a Person distinct from the Father :
and therefore it is, that it is here said, that the builder,
is the Lord.
And these again are particular marks that distin-
guish the Persons — that Christ the Son of God is said
to be, and is, " the seed of Abraham," in whom it is
declared that all the nations of the earth shall be blessed.
Again, thatrhe should be " the desire of all nations," or,
that all nations should obey him, Gen. xxii. and xlix.
And again Psalm ii. * I will give thee the nations for
thine inheritance,' &c. And concerning this very king-
dom among the nations the Psalm before us, the 97tn,
clearly speaks also, and, in that particular, expressly sets
forth the Person of the Son.
In a word : the Three Persons are One true God,
One Lord, One Divine Majesty, or One Essence ; but,
the manifestations are distinctly different. At one time
.the eternal Father reveals himself, at another the Son of
God, at another the Person of the Holy Ghost. But
whatever Person reveals himself in the manifestation, it
is certain that that Person is the eternal God, and that
the divinity in the Three Persons is the same.- — We are
thus rightly to acknowledge the Godhead, lest we should
wander from it as in an uncertain sea, after the manner
of the Mahometans and Jews ; or, should follow the
308
mad dreams of bereA^s^ that God is tha same both a^j
essence and person ; thus making no distinction betwcial
Person and Essence. For God cannot, nor indeed w]||
he, be known according to our thoughts, bat he will be
known as he has revealed himself.
And more especially, God willed his Son to be
revealed in the scripture both of the Old and the New
Testament, and to be acknowledged by us. — All things
have respect unto this Son. For it is on account d
this Messiah, or this Seed of the woman, that all scrip-
ture is delivered unto us. Because, it was by him that
all things were to be restored which were destroyed by
the serpent, that sin and death should be abolished, that
the horrible wrath of God should be appeased, and a
new righteousness, life, immortality and joy in the eternal
presence of God, should be brought to light ; and that
thus, as Paul saith. Col. i. all things might be united
and brought together under one Head.
For when, die serpent, the devil, tempted man to
transgress the command of God, he used this art in
particular. — He endeavoured to raise in him a contempt
and hatred of the Son of God, when he said to him,
* For God doth know, that in the day ye eat of the tree,
ye shall be as God, knowing good and evil.' — And this
was to injure the glory of the Son of God, to usurp it
to himself, and to wish to cast him down from his seat
For it is his prerogative alone, as the Son of God, to be
equal with God; or, as Paul saith, Col. i. 15, to be
" the image of the invisible God;" and as it is written,
Hebrews i. 3, " to be the brightness of his glory and the
express image of his Person." And before this fall of
man, the devil himself, when he was among the excellent
angels, turned himself from God, when he fell in like
manner against this " image," the Son of God. For,
not resting content with being in this excellent nature,
like the elect angels, the image of God, (yet not in the
same manner as the Son of God, in co-eternal substafice,
but, a created image,) he dared with horrible pride to
aim at that glory of the eternal image, which lies within
the essence of the divinity ; as some writers expound
30^
that passage, Isaiah xiv. % under the name of the khig
of mbylon, making it refei* to the fall of the devil, as
though the prophet alludes to that, when he says, * How
art thou fallen from heaven, O Lucifer, son of the morn-
ing ! For thou saidst in thy heart, I will ascend into
heaven. I will ascend above the heights of the clouds,
and I will be like the Most High.' — And therefore it
was, that there was a distinct manifestation made of the
Son x)f God, and he assumed human nature : that by
him, in the human flesh, the human race might be agaia
restored, which had rushed upon and offended his divine
nature by its horrible fall.
Therefore, the sum and scope of the whole prophetic
scripture point to Christ the Son of God and of the
Virgin; as may be clearly understood from those things
which have been hitherto here brought forward. All,
I say, centres in him, all is on his account. And it was
for this purpose especially that all these manifestations
were made, and the prophetic doctrine delivered, — that
we might acknowledge him as the Lord; and that so,
his Person may be distinct : and yet, that by him we
might know the eternal Father and the Holy Ghost ;
and that we might enjoy the open vision of this One
eternal God for ever and ever. Whosoever, therefore,
rightly knoweth this Son of God, to him the whole of
the prophetic scripture, with all its hidden and secret
mystery, is opened up, the veil being taken away : and
the mpre his faith grows in the Son of God, and the
stronger it becomes, the more clearly this light of the
scripture breaks forth and the brighter its rays shine
upon him.
When thou hast attained unto the holding fast of
this as a foundation; when thou hast acknowledged
Christ by faith, and hast confessed that he is truly Cjod
and man, according to the doctrine of the scripture; —
then, thou hast need also of diligent care and caution,
that thou judge rightly concerning the natures and the
Person of Christ : lest thou shouldst as it were divide
and sunder the Person; or, confound the distinct natures
the human and divine, into one. For thou must hold
e
h
i
t
e
510
together with the distinction of natur^^ the indivisible p
unity of the Person. It
Many have in this very point erred from the tro4.
They have either confounded the divine and famnan
natures, so as to teach that th^ are one and the same:
or, on the other hand, of the One they have made two
persons. In the latter error, was Nestorius ; in the for-
mer, Eutyches ; and many mad ones have erred in both
points. But those remains of the Jewish dregs in our-
day, and, on the other side, the disciples of Mahomet,
as wonders that have come down from heaven since all
that were before them, and as being on that acconnt in-
spired with a spirit much more divine, have drunks unto
a wisdom far more sublime ; in the pride of which, they
laugh at us who profess the name of Christ as being
stupid in the extreme, and prefer their deep penetration
far before all that we know. — ' If, (say- they,) ^ your
Messiah be God, how comes it to pass that he died like
unto a man? whereas, the peculiar property of God is,
that he cannot die. And, if he be man, how comes it to
pass that he should, by nature, be the Son of God ? For
if God be One only, without wife or consort, how can
he beget a son ? '
, Thus, while they seem to themselves to reach the
heaven with their finger, and to penetrate into the very
inmost recesses of the divine wisdom ; at the very time
when they are censuring certain things in our wisdom
concerning the Messiah, as being absurd in the eyes of
human reason, and as utterly abhorrent from all human
judgment; at the very same time, they themselves deserve
to be laughed at by all, no less than that frog, which, as
the German proverb goes, having by chance espied a
farthing, sat upon it, and being as proud of it as if it had
gotten all the riches of Persia, is said to have exclaimed
with the utmost arrogance, * Dignity should always ac-
company money ! ' — We have to return thanks, therefore,
to these most great, most perfect, most wise, most divine,
yea all-praise-surpassing teachers, by whom we poor
'miserable, blockish, leaaen-headed Christians, (I know
not whether I may say, men, but posts, stones, toad-
811
stools, and useless cumberers of the earth,) are to be
taught this hidden, deep, and divine mystery, — that God
can neither die, nor be a husband! We congratulate,
therefore, the present age, and all posterity, upon having
these most remarkable, most excellent, all-incompar-
able, most choice, most renowned, all-honour-surpassing
teachers and masters, by ^hose lessons and demonstra-
tions, we have arrived at such an exalted height of
Wisdom, (which we never could have thought of before,)
as to know, — that the divine nature cannot die, nor
liave a wife !
Ought we then after this to wonder at any thing ! or
rather, ought we Christians, not to wonder, that, where-
ever any Jew or Mahometan touches the ground with
his foot, the whole earth is not immediately seen to leap,
in an incredible ecstacy of joy, and with an unprecedented
and unheard of commotion, over the very heaven itself
tod all that fabric of the upper world ! And, on the
other hand, that all those celestial bodies, the sun, the
' moon, and the other luminaries and stars, do not imme-
diately, to express their praise of such demi-gods, cast
themselves down at the feet of the Jews and Turks, or
even tumble headlong down to hell and to the region of
the infernal spirits !
It is an immense and incomprehensible wisdom,
truly, to know, — that God has not a wife, and is not
mortal ! These are things that are far above the capa-
city of the lunatic Christians : nay they are a something
that the mind and imagination of no one can embrace ! —
And how necessary, think ye, this secret wisdom must
be ? that is, what these by far more great, more learned,
and more wise ones, 'than all the great, learned, and wise
men in the world, have taught — ^that God cannot die,
and that God is not a husband ! For what are we poor,
miserable, blind creatures, more stupid than asses, and
more dull than toad-stools, who are called Christians !
And when should we ever have attained unto that secret
of the heavenly wisdom, unless poor toad-stools and
asses as we are, we had met with these most divine above
all divine teachers r *
S12
But however, let us have done with those to-be*
pitied, rather than to-be-lau^ied-at, &natics; and let
us leave them alone to enjoy their empty dreams of
wisdom. — Let the godly reader, however, hold hA
immovably the truth of our faith, which, resting on the
all-firm testimonies of that wisdom that was delivered
from above, teaches, that Jesus Christ our Lord is
truly and naturally God the Son of the eternal Father,
and truly man the Son of David from the womb of the
Virgin Mary. And yet, that there are not two sons, or
two persons, but One and the same Son in the same
Person, by a true conjunction or union of the two
natures, the divine and the human ; each of which natures,
however, is distinguished from the other by its peculiar
properties.
For, as I observed before concerning the article of
the Three Persons in the Godhead, that we are to
beware, that we confound not the distinct Persons into
One; and again, that we divide not the one same
divinity or essence, as if there were three gods to be
understood ; but, that there must be held a distinction
between the Three Persons in the One undivided essence ;
so here, with respect to the Son of God, thou art on the
other haild to beware, that thou divide not that One
Person into two ; and again, that thou confound not the
distinct natures in the same Person into one, and make,
as it were, two christs : but there must be held a
distinction of the two natures in the wonderful unity of
the Person!
And this, moreover, is to be known, — that, as both
natures are joined or united in the one Person of the
Son of God; so also, the terms in the language or
form of speech received in the church, or, as they are
commonly called, general expressions, (pr6Bdicata,) which
we use when speaking of the natures separately, apply to,
and as it were, are the same as, those which we use
when speaking of the whole Person. Which forms of
expression we usually call an union of identities or pro-
perties.: that is, when that, which is proper to the one
nature and is applied to that separately and abstractedly,
313
ia yeV ^^ f^ general , way '.o£ eKpression^ -applied to the
whole person. Thus/ as we ri^tl^ and truly say that the
Man was; born of the Virgin Mary, and was crucified
by the Jews: so, these same terms or general exjpre&i
skms, are rightly applied also to the Son of God: txui
it is rightly said, that the Son of God was born of tK^
Virgin, and was crucified by the Jews : because^ thie
God and Man are One Person, or. One Christ the Son
of God arid of the Virgin : for there are not two christs,
nor two sons, the one of the eternal Father and the
other of the Virgin, but, they are the One same Son of
God and of the Virgin. Though it is true, that the term
Man, in itself, is properly understood of the human na*
tare ; even . as, the name God, (which is proper to the
divine nature,) is applied to the divine nature sepa-
rately.
Now then, if thou wilt deny, as Nestorius im-
piously aijd madly dreamed, that God, or thp Son of
God, Jesus Christ, was bom of a Virgin, and was cru-
cified by the Jews ; and wilt contend, that the Man only
wa3 born of the Virgin and was crucified, &c.— in so
doing, thou dividest the indivisible unity of the Person
of Christ into two; of which, the one is made to be
bom of the Virgin and nailed to the cross, but thfc
Qtber neither to be JbOrn nor to suffer. In this way,- it
would be understood, that each nature ife a separate
person subsisting of itself, and no longer One Son, but
two sons : which is exacdy the same as denying that
God, or the Son of God, was made Man; and is
making such a sundering of the Person of Christ, as if
the God were a Pqrson to be conadered as truly and
individually separate from' the Man : and as if, on: the
other hand, the Man were individually separate from Ithe
divine Person : to assert which, is manifestly cohtrary
to the truth and impious. — The scripture: plainly refutes
this, which speaks thus, John i. 14/ "Arid the Word
was made flesh, and dwelt among u^.^' And, Luke i. 34,
" Therefore also, that holy thing which, shall be born oif
thee shall be called the Son of God." And our common
Creed, which is called the Apostles' Creed, speaks thus,
VOL. II. Y
S14
' I believe in Jens Cfarut die only Son of Ood^ irtio
was conoeiTed of the Hdy Gbost, bom of the YirffA
MarV) saffered, was crucified/ ftc. It does not uy tliit
die Son of God was one, and the Man diat was boiti,
another ; but, that the same who was bom of die
Virgin, and who is the Son of the Virgin still, is die
8otiofGod.
A ND again : If thou fall, on the other hand,
into the delirium of Eutyches, thou deoitiSt
that this Man Jesus Christ is the Creator of llie
heavens and the earth and all things^ or, deniest tliat ke
is the Son of God, who is to be adored and pmyed
onto. — Even as I remember that a certain fanatic, a
very few years ago, made a great noise and tragic to^o,
dwelling incessantly upon this — how perilously we
acted, who adored the creature instead of the Creator:
whereas, such neither attentively read those things that
are delivered in the prophetic and apostolic writings, nor
have any understanding of the terms of expression re-
>ceived by the churchy nor of the meaning of its doc-
trines : but, whatever doctrines they hatdi Out of their
own crazy brain, and whatever things they dream, under
their mental maladies, concerning such important points,
those they thrust upon the ^orld, not being teachers
" taught of God," but taught of themsdves.
But, as I have before said, in this delirious error of
Eutyches, the unity of the Person is sundered, and two
persons are in reality made ; the one of the Son of God,
the other of the Son of the Virgin. But yet, this error is
of a different form from the other. For Nestorius so
sunders the Person^ as to divide and separate the human
natnre from the divine ; thus tearing apart the con^
junction or union, and making of each nature an indivi-
dually separate peirson, to be considered apart by itself;
when he affirms, that it was only the separately indivi-
dual man, and not God, that is, not the whcAe Person,
or the whde Christ, that was crucified.— On the <K)n-
-trary, Eutyches separates and tears the divine ns^H«
from the human, (and thus he also sunders the personal
J15
nrojnnctioa or uiiioni, and imaguussf tvo4i»tiQCt persona,)
Tvhile he contends tJ^t God (that is, Christ sep^ratf
from the human natore) and not man, is to be wcnt-
jshipped*
But, the prophetTc and apoatolic scripture) and pur
4Creed and confession of faith, teach us thus-— rThc^t we,
when we worship Christ bom of the Virgin, that is, tl^
Man [Christ], do not wcHrship any pure (as their term is)
^AEd mere man, one different from the Son of God, or ft
-perscm wlio is distinct and apart from God, or to ^
'worshipped out of and besides God; but, that we
^worship die eternal, true, One God, who, with th^
.Father and the Holy Ghost, is One eternal God ; and
-one, who, by taking into union with himself the hufidiap
nature from the Virgin, is One Person, or One Clurist;
Whoso has notihe true understanding of this.aiiticle
of 0ur faith, or this doctrine concerning the Son of God,
must of necessity wander as in the open sea, away froQi
^ke aeoise and meaning of the prophetic and apostolic
acr^^tures : nor can he ev^ rightly judge of those terms
and expressions concerning Christ, which are used in
.'different forms in different places. How often, in the
prophets, is the Messiah caJUed the " servant'' of God ?
as in Isaiah xlii. i, ^^ Behold my servant — in whom my
aoul delishteth,'' &c. And chap. lii. iS, *' Behold my
servant shall deal prudentiy," &c And what shall we
•eay, when he is even called ^ a worm?" as when he
■speaks of himself, Ps, xxii, 6, " Btit I am a worm and
no man," &c- And, (what may appear to be far more
absurd and dreadful,) he is even called a sinner, Ps. xli.
4, ^^ I said, Lord, be merciful unto me, heal my soul, for
'i have sinned against thee : " that is, I am made a
dinner and guflty befcM'e thee. And again. Psalm Ixix. 5,
^- O God, thou knowest my foolishness, and my sins
are not hid from thee," And directly afterwards, " Tiie
Teproadhes of them that reproached thee are fallen upon
me." And again. Psalm xl. 12, ^* Innumerable evils
Aiave jcmnpassed me about ; mine iniquities have taken
kidd v^n me, so diat I am not able to look iup^: they
V 2
Sl6
are mdre than the hairs of my head ; therefore iny heut
failethme."
But here, the widdom of human reason, the Jews,
and the Mahometans, seem to themselves to do rightly,
when they cry out — * How can these things be under-
stood concerning God, or the divine Person! - Howcan
'it be, that he who is God should be a servant ! And how
can it possibly be, that he should be a sinner ! Who
among men would not be astounded, and feel his ears
and mind horror-struck, at the mention of things so ab-
surd and awful ! What race of men more stupid or
more execrable did the whole world of nature ever pro-
duce, than those who call themselves Christians ! '—For
there are no monsters so terrible and deadly as Chris-
tians, in the judgment of those wise ones, those mighty
saints. And they imagine, that they alone are men in-
deed, because they do not, as we do, worship the crea-
ture, but God himself the Creator.
The reality of the matter however stands thus. —
This is no wonderful doctrine sprung, and brought from,
the deep wisdom of man, as if dug^ as it were, out of
dArkness-and the abyss of a Trophonian cave; nor from
the Jewish puddles the Talmuds, from which they drew
their schemhampheres ; nor from the chambers of the Ma-
hometan brothel, in which that filthy fellow, who dared
to call hirbself a prophet of God, exerted himself so
lustily, that he even gloried, with a brazen brow and ob-
scene mouth, that he received from his god (that is,. the
the devil, the pritace of this world,) such a supply of
masculine strength that would not suffice for one
night !— O holy teacher ! O pure example of chastity !
The whole of whose book, the Alcoran, every where
tastes and stinks of his filth, worse than any common
shore ; and plainly declares, upon its very face, that he
derived his prophetic spirit from no other source than
from the stinking and abominable retreats of the Bac«
ehanalians. If a inan then hear such teachers, and
spetid his time in reading such books as those, what
wonder is it, that he should know nothing rightly either
317
concerning! God; 6r the Mesdiah/^ uihen the teaehen
themselves know n^her their outi I doctrines nor their
own lives !
We however, who follow the Son of God as our
teacher, (wh6m the eternal Father himself commanded
to be heard, by the most certain testimonies, and by a
voice from beaVen,) wiell knoUr/that this Messiah is the
imly and the co-eternal Son of Xhe eternal Father, who
was sent into the world, and who assmned human nature,
that, by the wrath of God being l|ud upon him, he might
become an atonement and sacrifice for our sins, and
might destroy sin itself and death in us : as Isaiah liii. 6,
plainly saith, " AH we like sheep have gone astray, we
have turned every one to his own way : and the Lord
hath laid on him the iniquity of us all." And again,
ver. 10, " Thou shalt make his soul an offering for sin."
Since, therefore, this is sure and certain ; we, with
joyful hearts, glory and preach that the Son of God, the
one true God togethier with the eternal Father and the
Holy Ghost, was made a man, a servant, a worm, a re-
proach among men, and a sinner, or, as • Paul speaks,
sin, and a curse, for us ! . And we also rightly and with
a godly and pious confession say, that God died for us;
that God was crucified for us; that God bore our sins in
his own body ; and that God redeemed us with his blood.
For here, God and mim- are one Person, or, the divine
and human natures are united in one Person ; and
Christ is truly God and man. Therefore, whatsoever
die Man does, suffers, and says, the same does the eternal
God truly do, suffer, and say. And again, whatsoever
the God does and says, the same does the Man do and
say also : that is, the Son of the eternal God, and of man
or the virgin, is one undivided Person, though the natures
are distinct
These things I say, are to us firm and sure, how
much soever they may be offended at theni, who will
not: hear the word of God ; and how furiously soever
either Satan himself, or that filthy tool of his, that patron
of pimps and brothels, Mahomet, or our Schemhampherist
Jews, may rail and maUciously blaspheme : who shall
918
all, ere loiig, aflnre tbt pohUhitieiit df tinm likipnii^,
their obscenity, and their blaspheming mouths, in the
lowest hell.
"DUT however, iQt us now draw to a Cmido*
sion this treatise on the testimonies of the
prophetic scriptures, relative to thi$ article of doctrine,
concerning the Persons in the God-^head, and the Son of
God» And I hope I have by these my admohitifHis at
least wrought this effect upon those who read the text of
the scripture in its own language, and who wish to nnder-
^tand the Hebrew rightly, and profitably — ^that they will
be deterred from following the corruptions of the Rabbins ;
imd will again wrest, as it were, the true sense of die
^riptnres from their hands, (especially in those p]BJbdA
which agree with all the testimonies concerning tl]^ Sou
of God,) assert them by force, and restore them to their
original purity ) and that they will not at all bear with
their vilely vamped-up and forced interpretations^ uhich
they have thus audaciously formed out td thentiselves
from a system of ,grammar which is, in many instances,
entirely of their own fabricating. — For they often greatly
differ from each other, and have nothing certain to hold
by : apd^ wherever they can, they endeavour in words
and sentences to seek out an ambiguity or equivocatioD
of some kind or other, which may enable them to Wrest
the meaning to their own deKriums, even when the sense
t)f the w hole context beautifully aecords Willi the doctrine
toontained in the apostolic w ritings. For it is a fixed c^^
tainty with us, that this our Lord J*estis Christ aione, i«
Lord of all : to whom all the scripture so points, as to
make it manifest, that it is concertiit^ hiiti inost espe-
cially that it bears testimony : that is, that it was on ac-
count of him alone that it was written and delivened.
And I would observe, that I did hot think it kieces-
Bary to bring forward more authorities out xyf the INfew
Testament or the writings of the apostles, because they
are, as it were, an interptetatrom of the prophets, and
\vere delivered fair that very p6rp6se, atid Sset forth that
interpretation in the clearest words. And it is for Ais
51»
^^rjf rjIWQP that tj[^ J^ws reject tbos^ writiogif. Tboyg)||
the certainty of the doctrine contained m theCQ, has now
i;>een cqnfinped by the most incontrovertible evidence^
for above fifteen hundred years. And the gospel oi
^ohn, especially, is so full of testimonies, that you ca^
scarcely select three words from it, wherein this Jesas^
God and Man in one Person, is not proclaimed*
This John himself, together with Paul and the Other
apostles and writers of the gospels, and with many others
ako of those who heard them and received their doctrine
from them and delivered the same to posterity : these,
fdl, I say, were certainly as much Jews or Israelites;^ and
the seed of Abraham, and born of his blood, and much
more truly so by manifest testimonies, than these last
dregs of the circumcised, who glory that they are Jewp
and Israelites, but of whose origin no certain testimonies
can be produced. — If then, we consider that we ought to
believe the testimonies and authorities of the Jews or
Israelites, how much rather should we believe those who
are evidenced to have be^n true Israelites, and who now,
for above fifteen hundred years, have sounded forth the
voice of the gospel throughout the world, and by it have
governed all the churches that have been constituted ;
who, by the faith and confession of it, have overcome -
Satan, the world, sin, and death, and, through an espe-
cial gift of the Holy Ghost, have interpreted and illus-
trated the prophetic scriptures ; and who themselves, and
whose followers, have wrought many wonderful works in
the church ? We shall much more rightly, I say, believe
^uch Israelites, than those obscure, new^-born, bastard
pnes ; who, at least, have most aw fiilly degenerated from
their ancestors, as experience evidently proves ; and who
throughout the whole space of fifteen hundred yeai^s,
have been proved by no sign or testimony of any mii^acle
which they have wrought. Nor have Aey thrown aijiy
Ught upon the prophetic scripture by their interpreta-
,tiQi^, but have every where destroyed it by manifest (for-
.ruptiiHis.. A^d, in a word, they have done nothing tJ^t
;d^rves pr^se, either in the kingdofo or church of God ,*
but have, C0tN!eaIed in the secret coverts of their syiia*
gopj^e^j and through clandestine wickedness, envy, and
tthfty as the sons of darkness, thai is, of Satan, furiously
Vaged against, and destroyed, all sincere and real Jews
land ■ Israelites, that is, the apostles and prophets, with
tying' arid- murderous spirits, with the most atrocious
anjd virtitent cuttings, execrations, blasphemies, lies,
nftirders and plunderings, and, as far as in them lay,
with fire and sword ; and they daily increase this their
fury, and as it were, hand our blood to each other to
drink, till they shall have drunk the whole of it up.—
Hence they are manifestly found, proved, and evidenced
to be, not Israel, or the seed of Abraham, but a de-
generate and bastard race; yea, the most virulent, the
most furious, and plainly diabolical, enemies to the real
Israelites and Sons of Abraham: and moreover, destruc-
tive robbers, plunderers, and sacrilegious corrupters of
the prophetic' scripture^. Wherefore, the holy scripture
Is to be vindicated and wrested from their sacrilegious,
'plundering and destroying hands, wherever we can be
'assisted by the simply grammatical construction of the
text, and where the interpretation can be accommodated
with propriety to the sense of the New Testament.
Which form of interpreting the prophetic scripture, the
'letters of the Apostles beautifully teach us, and that, in
many striking examples.
' •■■ ■ >■■■'. ■••■■' . . . i- •
T NOW, therefore, return to conclude my Expo-
"' • . sition of the *'Last words of David," ^ith
which I at first commenced; that thus the end, as a
' iSproHary ,^ may be connected with the beginning. For I
^hiave now digressed to a sufficient extent; and others will
' I hope?, after my example, pursue the subject more exten-
' siveiy and better than I have done ; and will diligently,
-ahd" profitably exhibit Christ our Lord, out of the
"scrJptutfes of tte Old Testament! And there is no doubt,
thia^ hfe will easily and' spontaneously exhibit himself,
• and ndturally shbw himself *f0rth,'fespeeially in the Psalms
atid^ii I^aidh.^ Only attismpt the undertaking, according
to the ruk for inteipretitig that I hkve laid down/ and
thoii wilt : say I am ^ right, and wilt rejoice and give
thanks nnto God.
' I observed, th^n, at the beginning of this exposition
of the " Last words of David,'^ that they may, by a
godly and Christian translation and interpi^tation, be
rendered thus :
David the Son of Jesse saidj the man who was con-
firmed concerning the Messiah of the Cfod of Jacobs
'ftveet in the Psalms of Israel, said. The Spirit of the
Lord spake by me, and his Word was on my tongue. The
God of Israel said to me, the rock of Israel spake to me,
he that is a just ruler among men, ruling in the fear
of God.
There are here, as I observed before, Three Persons
speaking, "The spirit of the Lord,"." The God of
Israel," and " The Rock of Israel;" and yet, it is the
same .God speaking. But there is added a description
of that Person who is called, "The rock of Israel,"
** The riiler among men," and the ruler "in the fear of
the Lord." This ruler is, without doubt, the Messiah;
as it is interpreted in the Chaldee or Syriad version.
And, in the Hebrew text, theiie words, " Rock of Istael"
and "just Ruler," or, just " Ruler among men," and a
" Ruler in the fear of God," are joined together.-^ And it
is certain that the true God himself is called, and is, the
Rock of Israel ; which, in the Hdbrew^ is Zur, and is
used in many other places, and especially in the 'Psalms,
-and applied to God, as when it is often said, " the Lord
my strength," &c- '■ And here also,, the Messiah is called
by this name; that is, the man who is the ruler, w
ruliqg in the feiar of the Lord. For this word in the
Hebrew is Mos-el: which is not a, name that is pro-
perly, ascribed to the divinity, to the Lord or Jehovah,
but, signifies a lord . or master; as we call those men
lords who are in authority, and who are^ intrusted with
any government. And wherever you read this term ats
applied to Gcid, you may safely and rightly understand
"it as* tefarmg tb Jesus Christ ^ the Son' ra God. As
9tt
VKhen Gideon saith, Ju(^es viii. SS, ^^ I wUl opt rok
Qv^r you, neither shall my son rule over you: the Loid
shall rule over you/' And also Psalm xxiu 28, ^* For
Ihe kingdom is the Lord's, and he is the governor
among die nations/' And, *^ The God of Jacob ruletb
throughout all the earth." And so also Micah v. 2, it is
said in the clearest ivords, concerning Christ who should
be bom in Bethlehem, ^^ out of thee shall he come forth
unto me that is to be ruler in Israel; " as thou^ the
words were taken from this very passage before us. And,
Psalm viii. it is said concerning Christ, ^' Thou madest
him to have dominion over the works of thy hands;
thou hast put all things under his feet : " where the same
thing is clearly said which is said here, — that he (the
Messiah, the man, or son of man, to whom all thmgs
are put in subjection,) is the Rock, (that is, God,) a just
Ruler (that is, Man^ and among men,) oveir all the
works created of God: which certainly is nothing else
.than to be equal with God, or truly God, and yet, to be
also Man.
And when David saith a "just ruler," or, ** ruling in
the fear of God," he signifies that he does not speak
.concerning any political or human righteousness; but,
that he is speaking of another and eternal righteousness,
which the Messiah the Son of God brings into the world,
and by which he delivers us from sin and death, and
makes us righteous before God. For he clearly speaks,
(as the words that follow testify,) concerning an eternal
, treaty or covenant, which God made, with David mi
his house. For so Isaiah interprets the promise made
unto David, chap* Iv., ^^ And I will make an everlasting
covenant with you, even the sure mercies of David. "
And so Psalm Ixxxix. 2, ^ Mercy shall be built \\p for
-ever in heaven,' (or, eternal mercy) and again, ver. 1§)
.** My mercy wUl I keep with him for evermore, and my
'Covenant shall stand fast with him."
. Human righteousness in political government is fat
too weak to effect all this. For even aiiter it has dis-
chai^ed >all its duties most perfectly {w,hicb lioweirer is
very xarely Ihe case) in the midst of this fainflifiii oonfii-
S8S
fiion of die worid, yet it can hardly atoomplish evea
this»— the maintainmg of proper disciplitie in external
tMxnety, the preserving of tranquillity, the restraining df
the unruly, die preventing of injuries, slau^ters, injus-
tice, plunderings, thefts, lusts, &c* And afteif ail, this
righteousness does not recommend us to God, nor make
QS righteous, diat is, acceptable, in his sight ; though it
is by such righteousness that our morals are decendy
r^ulated. For although this discipline is necessary, yet,
we are not by it rendered without sin, nor do we satis^
the law of God, Yet God adorns this diligence witn
many great rewards in this corporcd life ; with wealdi,
^ory, victories, power, prosperity, &c. : which, although
they are gifts of God, and necessary for this life, yet,
before him they are insignificant, that is, frail and
quickly perishing things, which he often bestows more
abundandy upon his enemies, than upon his heirs that
fear hinl ; for which latter there is laid up another far
more great and eternal reward that is wholly unknowa
to the world.
Therefore, that futile and wholly vain interpretation
of the Rabbins, and of those who follow them, is wholly
to be rejected. I mean of those who imagine, that
David says these things concerning himself — that his
government or ruling would be just, and his administra-
tton in die fear of God, because he was anointed of God
to be king and ruler. But it is a far other just ruler
rnhng in the fear of God, that is here promised. For
David in all his government never made any one sinde
man just, nor fearing God ; nay, not even himself. Nor
did ever Moses himself do it, who was the institutor of
:die law and the political economy, as Paul affirms
Horn. iii. But, all those that were ever righteous, and
that ever feared God, were made righteous and brought
tNi fear God by this Lord or Ruler, Jesus Christ, the
Mes&iah, or Rock of Israd ; as the prophet Zechariah
mith concerning this King, ^^ Behold thy King comedi
unto diee, he is just and having salvation ; lowly, and
riding upon an ass," &c. chap. ix. 9* And Paul, 1 Cor.
i. !S0, saith that he is made unto us ^^ wiadraQ, iig|it-
5S4
eousnesS) sanctification, add redemptioh : that, accord-
ing as it is imtten, He that glcmeth: let him glory in the
Lord : " (not in his own righteousness and wisdom, ftc)
For this is the government of this King, and it wasior
this that he was constituted ruler ; — that he might work
these divine works in men ; that is, might make them
righteous and holy, and obedient unto God ; and that he
might at length restore that state of innocency from
which we fell by and through the fall of our first parents,
who were driven to it by tne devil.
It is concerning this righteousness, and this feax of
God, that that doctrine is delivered to us which is held
forth in the church of God, and which ought to be
thoroughly known by all godly people — that it is for the
sake of this Lord, Jesus Christ, through mere mercy,
by faith, and not for our own virtues and worthiness,
that we are made righteous ; that is, acceptable unto
God, and heirs of eternal life. — It now follows in .the
words of David,
And he shall be as the light of the morning when the
sun ariseth, even as a morning without clouds ; when the
tender grass springeth out of the earth by clear shining
after rain.
Here, he compares the rule or kingdom of the Mes-
siah, who shdl re-establish and restore righteousness
and the fear of God, to the gladdening and lovely time
of spring ; wherein, the world, after the dull and gloomy
scene of a long winter, begins to open forth its beauties
again, and to cheer every kind of living creature by its
new appearance. For while, during the winter, the sun
is far removed from us, the earth is as it were shut out
and confined by cheerless frost, ice, and snow.;. the .
trees wear a miserable aspect, being stripped of. tbeir
foliage and verdure, and every thing, that jgrbws out of
the earth lies torpid; there is no trace of any; thing
flowery or verdant any where to be seen ; no firuits shew
themselves ; and the whole world is, as it were, dead. —
But as soon as the spring begins to appear, the sun now
coming nearer to us, opens the earth, which then smiles
3S5
with a newc and lovely aspect, and' the whole wotld
seems, ast it were, to arise from the dead. For all ever
G!dti^der,' that the spring is the most delightful time of
the year : as the poet sings,
Now every tree its leafy pride resumes,
And the year's loveliest, seasbn smiles around. ^
: And there are many who have been of opinion, and
have said, that it was in this season of the year that the
wcrld wa? first created : and that agrees also with the
scriptures, .which make the vernal month, that is, our
March or April, to be the first month of the year.
- In like maimer also, the kingdom of grace peculiar
to this Ruler brings to us the all-gladdening and plenteous
time ^ of spiritual delight ; wherein, this Messiah freely
gives > unto us righteousness and the fear of God ;
whereby we, as green, flourishing, and fragrant plants,
grow up in him and bring forth fruit. For he is our sun
of righteousness, which now comes near unto us that he
might shed upon us his light and life ; as it is said in
Malachi, ^^ But unto you that fear my name, shall the
sun of righteousness arise with healing in his wings."
And that he might do all these things by signs, it
was his will, to abolish death and to begin this his king-
dom of a new and eternal righteousness by his resurrec-
tion, in the time of spring, when all nature returns to
Kfe: whereas before, he was bom into the world in the
middle of winter : which was to signify, that he under-
took for our sakes the dark and dreadful burden of sin,
misery, and death, to which the human race were sub-
jected: and he bore the tempestuous season of this
winter for upwards of thirty-thiee years.
For as, in this prophetic description, by the time of
^ring is signified the saving and life-giving time of the
grace of God, which has dawned upon us through the
Messiah the Son of God : so, on the contrary, by the
time of winter the opposite is signified : that is, the time
of the wrath of God under sin, into which the whole
human race have been plunged by nature since the time
of i their first parents, by tmir fall. And God, under
986
11ms order of the times and aeaMms, hu Mi k lim
shadowed and. set forth sknilititdea, whereby, to pioMBt
unto U8 these difterent states of sm and grade ; that vs
might, by the different changes of the eeascms, be can-
tinually reminded of these things until the last day,
(when there sh^dl be another and a new heaven and li:
earth, and another order of things,) and that we mi^t U
thus be brou^t to think upon these great matters^ luid |?
team to make a practical use of them each day of car
•lives.— And may God grant, that oar eyes and ean
jnay be attentive to the admonitions which the aeascm
thus afford us.
According therefore to this spiritual representation
of things contained in the changes of the seasons, Adam,
the first of the human race, may rightly be said to have
;iirst lived in the allrdelightful time of spring; (aeeing
.that, he was created in the very time of spring, es being
;the time .in which the worid dso was fii^t made;) but,
by sin, he cast himself into the dreadful time of winter,
until God, by this all-gracious sun, his dear Son^ dispe&ed
the awful winter, and restored this new spring, and agak
established an eteilial church, which he still goes on to
gather together, that it may hereafter live in we eternal
-enjoyment of God. And now this wonderful change,
•or, as the Psalm speaks, these years of die right hand
of the Most High, have begun, he who lives in Ais new
and eternal spring, shall never die: and, he who dies in
that dreadful winter, shall never live : that is, as Christ
.aaith, ^' He that believeth and is baptized, shall be saved:
-but he that believeth not, shall be damned/' For, cm
the latter, that eternal sun, concerning which David here
'Speaks, is gone down and has set for ever: biit, on die
former, he arises and shines in his eternal light.
Nor is this the only thing that is intended by this
^mention of the spring and the winter : but it more es-
pecially refers to that great secret of the prophetic doc-
trine,— that the kingdom or dominion of the Messiah^
•would not be like the political economy of Moses. For
that polity and government of Moses, Ls the ministration
^ the law; by which, sin is not only not taken away,
say
but is realty incrisased ; pr^ as Paul saith^ becomes ^^ ex^
iMediog sinfal." Because, the law shows how great and
terrible sin is; and men by it are accused and con-
demned ; and being by it cast into horrid fears, diey not
only begin to hate the judgment of God, and the law
Hadf, by the sentence of which they feel themselves so
condemned and killed, but also flee away from God; as
Paul wonderfully and copiously sets forth this office of
the law, and the effects of it
This is indeed to stand at the £30t of Mount Sinaj^
^ile it horribly shakes and trembles with thunderings
and li^tnings, being made to rock from its foundation ;
•and while there is such a terror produced all around,
Aai it seems as if heaven and earth were rushing toge-
ibet. And in truth the light and rays of tixe sun were
darkened with far more heavy and thick clouds than if
k had been in the middle of the freezing winter, though
It was then the time of spring to this visible woiid when
the li^t of the sun occasionally beams forth ; but, at
ihat time, he was so far removed that his rays iiad no
effect whatever. — So the nations and the ungodly, who
a:re wkhout the law, and lie buried in the winter under
their sins, live in greater security^ and, as they imagine
to themselves, far more happily than the people of
Odd ; because they, even in the time of their spring, en-
thnre the terrible tempests of law terrors, whi<:h are as
thunderings and lightnings. For when that all-fair sun,
Christ the Son of God, does not shine into their minds
with his splendour, they have none of the joys of the
spring to delist or refresh them ; but Moses fills all
things with terror and death by the h^avy tempest of his
law. Thus, the storms and tempests which variously
infest this our air and atmosphere, are to us as perpetual
prophets and teachers, shewing us, that it is the same
with the minds and consciences of men^ and that the
godly are often thus overwhelmed with the terrors of the
law ; who, nevertheless, as Paul saitfa, are not under the
law, but under grace.
But however, as David saith, after the times of
3S8
Moses and the Prophets that joyful time of the Mes-
siah succeeds, when the Zur, or Rock himself of
Israel reigns, that he might by bis free bounty plenti-
fully 4)eBtow upon us righteousness and eternal lue. This,
I say, is that delightful and joyful season, when the whole
face of things is changed, as in the spring, to a new and
all-gladdening aspect ; when, before the clear shining/ 1
senial shower has fallen ; that is, when the sweet aijd
healthful voice of the Gospel is heard, and afterwaids
the sun himself, Christ, arises in our hearts, and they are
raised up and enabled to receive the consolation/ the
clouds and storms of Moses, together with the Uion-
derings and lightnings of his law, being whc^ly . (Ssr ,
pelled. — Hereupon, all things truly look green, floiuifll^
and blossom. There is a new light, and a day full of
new joy, gladness, and life ; like unto which, there is no.
time in the whole of this world's year. Now, all that
tempest and winter of clouds, thundeiings, sin, death.
and all:kinds of terrors, are overcome, dispertedy
utterly disappear; and there arises an all-clear rand' id)-
.gladdening day of a new and eternal .Passover, 'or of
•victorious rejoicing in our tisen, living, and eternally
•reigning Lord.
This is what David means, when he says, that the
government of the Messiah, his Son, is like unto that
spring day, when, after a morning of. copious and
genial rain, the sun rises with a sweet serenity, and
shines forth and clothes all things with verdure and
beauty. And among many other testimonies, Lactantius
thus describes the time of the resurrection of Christ,
Behold ! the beauties of the new-bom world.
Bright from the bosom of the spring, declare,-
That all creation. with its God revives !
f For, as Christ rises from the dreary graeve, •
' ^ Each tree in foliage smiles.; each waiting bud
Bursts into bloom, to hail its risen Lord
Triumphant o'er tihe dismal realms of death! /
329
For my house is not so before God : because he hath
tade with me an everlasting covenant ordered in all
iiMgs and sure.
It has been before bbserved, that the meanmg of
lese words is the same as that which is found in
; Sam. vii. 18, " Who am I, O Lord, and what is my
ouse ? '* As thou^ he had said, Surely my house is
ot such, nor so great, that it should in the eyes of God
e worthy of so infinite an honour and blessing, as that
le Messiah should be bom from it, the Rock oJF Israd,
le Son of God, the just God, the just ruler among
len ! — ^Thus, in these words, he casts himself with ail
mnility and self-abasement at the feet of God^ as if
stonished at so wonderful a gift of God, — that God
lould will to effect such mighty things from his flesh
ad his Uood
And, with respect to the everlasting covenant, and
le house of David, and how this promise was fulfilled
I ftts house, upon these things I have spoken with suf-
dent fulness in another work, which I wrote concerning
le Jews and their shameless lies : and perhaps some
ther occasion, besides the present, may offer for saying
lore upon that subject
But those Hebrew terms aruch a and semura, which
refound in this place, are not made use of to no purpose :
le former dF which signifies * ordered,' or, * rightly or-
i^red in all things : ' the latter signifies, ^ kept sure and
ife,' or, ^ become sure and established by fact and
bservation.' These words, I say, are added purposely
oth for doctrine and consolation* For. if one take a
iirsory view only of the history of the events relative to
le people of God, or the political Israel, and consider
lem just as they present themselves at first sight, as it
ere, it will seem, as to first appearance, that what is
ere so grandly declared, was by no means performed to
lat people. Nay, reason and human wisdom wiH
idge just the contrary ; — that God utterly forgot his
>venant, and did nothing that he had promised ; seeL
lat, there are so many scenes of confusion, trouble, ani
VOL. II. z
sso
civil in diis very hoHse of David itself^ to . say tirittimg
about the whole of his posterity. And yst mat hoofl^
until the coming of the Messiah, was not only Jiptml^
vbible to external observation, but beautifully continued
in all its established order and ordinance, and mdained
so proof against all the opposition of devils wndwim,
that it could not be overturned by any oile^ nor emn ot-
tered; bot.fdl were compelled, even against theuririBi;
!to leave thatpoUiicdl economy, or the ao^ptre ofJttdsh,
as It was first instituted, and accocding to die '*iiOid "df
the divine promise, until the mani&statioh af^C!fari&. '
And, if you look at the visible face df the Idn^dolli
.or dhurdi of the Messiioh, as to its appearatice in Ae
Voild, since the time of his nranifisstadon, thdm^'fril
seem to be still greater confoston and scattaritig'; 'wmfjk
triU appear feat there nenar ^ Im ordftr, moie dfr- »
traction and misery, or a more deplorable state *ap
things in any common govisrmkient, than m this^ldng- >
.d6m of the Messiah the Son of God. For, on the eae
hand, tyrants in power furiously scatter and lay k'wsste
fay fire, sword,'and'cmelty of eveiy kind. Ami, ba^
other hand, fanatics and authors of fiadse doctrines and
sects shamefiiUy divide and sunder it. And moreovfer,
there appear in the lives and conduct of many who: pro-
fess the name of Christ, an opi^ >and hardened pre-
sumption and impurity. So diat, as I before observed^
in no government does there appear tt more iiikiou8
jstate of things, or less order, than in diis government
■ For all those external enemies that I have mentioned,
and those internal members, or rather, the devil* inched),
strives with all his mi^it, that this dcmiinicm of Christ
mi^ithe uttearly destroyed and brought tx> nouriit, ortfe
kept in a state of the utnaost misery and turbuksnee.
In a w6rd, as I said, Christ appears to be sudiia
the world, as if he felt ho concern whatever -for his
Idngdom and government; as thou^ he had no wi^
that it should be manifestly seen any where; and taM
it* were any thing but a' kingdom all^wisely constttntad
and happily administraited,'^ a3^ucha and i^uvKAf
iasitisiiere sakl. And yet, it is true that Mt isitoeha
931
. liiii|^oip as is here described : amd'it must of necesal^
«B9wer to bc^ these terms in all thiujgs and through afi
itangs. And although it does pot appear to be so, ac-^
cwdi&g to human judgment and human observation, yet,
J ik^is so in the eyes .of him who dedares concemiiig this
kkigdpm, Song. viii. 12, ^^My vineyard which is nune
U 'before me." And also, Matt xxviii, 20, ^^ And la 1
I^am with you alway even unto the end of the world;''
j4ndy again John xvi. 33, ^^Be of good cheer, I hayei
Mwco^ie Ae worii"^— For,. when those who fear God
emtemplate the church through all this series of time^
diey .9ee,.and themselves experience, that there ever
pa% and still exists and remains among the hupian
mm, a small company collected together by the power
Urbich is from above, who profess and worship the name
of Christ in true &ith and godliness, who gp on to spread
ifaroad the true doctrine of the gospel by their teaching
aand profession, who hold the true use of the sacraments
and of the * Iceys ' of the church, who experience the
Holy Spirit working effectually in them by his illumina-
tjy^ns and gifts, and who stand fast in this kingdom of
the Son of God, invincible against the gates of hell. — It
jnow follows —
For all my salvation and aU my desire are notiiing.
If, saith he, I may be allowed to glory at all in my-
self^'rr-I am a king- appointed of God, and have, a dignity
bestowed upon me above all other kings. I have often
coiukicted wars, in which I have fought bravely . and
gained signal victories ; and, by the help of God, have
exf)erienced many wonderful deliverances. And more-r
over, in my administration of government, I have,
done many things that have been beneficial, and
that, with singular success^ (This is what he means
by "my salvation.") I have diligently governed the
state, and have exerted my utmost endieavours that
all things iQay be done ri^tly and in order, and that
each one may. have his ri^t : a^d I have also suffered
many things. But all tms gl(^, not of my govern^
ment xmly, hut of that bdonging to all other kings and
z 2
princes leather, when compared with the kingdcMn
this Lord, the Messiah, the Rock of Israel, ttiy Son,!
that shaH be born of my seed, is nothing as it were hiH
a dry tree or branch, from which no bud or shoot can'
ever spring forth. — For no king of all the human race
ever was, or ever will be, the conqueror and destroyer of
those evils, sin, death, the devil, h6ll, and the world.
Nor did any one ever effect this by his govemment-r-th*
giving to his citizens the blessings of righteousness, thte
fear or reverence of God, and eternal life and felicity ! The
government of us all, is poor, miserable, dry and vain.
But, this my Son, the Messiah, the Rock of Israel,— hfe
it is, I say, who alone triumphs a conqueror over death,
sin, hell, the world, and all the powers of adversaries.
He it is, whose government brings with it, and biestowSi
this on all his^ — the making them righteous before God,
and giving unto them eternal life and blessedness. And
this is, indeed, a truly flourishing, prosperous, and fruit-
ful kingdom, which never withers nor decays.
But the sons of Belial are all of them as thorns des-
tined to be thrust away^ which can?iot be gathered with
hands. But the man that shall pluck them out must be
fenced with iron and spears; so that they shall be utterly
burned with fire in their own place.
Here David is now prophesying concerning his own
people the Jews, the greatest and most powerful part of
whom would not receive this Lord and King, the Mes-
siah. These he calk, Hebraically, *' the sons of Belial f'
which signifies, wicked and unprofitable men, who are
of no other use than to do evil and hurt : such as Paul
caHs, " abominable and disobedient, and to every good
work reprobate : " and, who in every government? and
political institution are called vagabonds, and pests of
the human race.
Bat David is here speaking of the kingdom of Christ:
in which, sudi is thcappearance of things, that those
' who are the enea^es pf this Lord and the most noxious
pests to \m government, are such, that the. world would
judge than to be tihie best of characters, the mtost holy,
538
K^ltfid the most ben^cial to the human mce. And more?
j*bvery they, are found among that very company who ar^
* .(railed the people of God, and more especially arrogate
r Jto themselves the name and title of the churchy and are
I judged to be the most important part of the people of
? .God, being exalted in power and authority, and in a
■ ,self-persuasion of their great wisdom and virtues. And
just such do the sect of the Jews and Mahometans, aa4
the Papists among us, and also the different divisions
;and sects of fanatics, seem to themselves to be; imagining
tthat they only are the people of God, and beneficial to
tflie world, and that they render unto God a most solemn
ivprship, and unto the world a most signal service, when
they persecute witli all their power, and take utterly put
:0f the land of the living, the truly godly who einbrace
.the name find doctrine of Christ. Therefore, they hear
nothing with more indignation than their being called
sons of Belial, vagabonds, and reprobate: for they
would have themselves considered and proclaimed, per-
sons the most useful and beneficial to the human race.
And in this same way also does Jeremiah speak of
the false prophets, chap, xxiii. 32, " with their profitimg
they shall not profit my people at all: " that is, they are
most destructive in that, in which they boast themselves
of being most profitable. In a word, the truly godly
who embrace Christ, are looked upon as the sons of
Belial and servants of the devil, while these are con-
sidered to be alone the sons of God ; whatever they do
is judged to be right and just, and they have the appror
.bation, the applause, and die interest of the whole
world. And so it will go on, until God sitting to judge
them, shall cast them out of the company of his elect,
and consume and destroy them with the fire of his
wrath and judgment: as was proved by a most. terrible
example in those last dregs of the Jewish nation : on
whom, as Paul saith, the wrath of God came unto the
Uttermost.
David adds, moreover, a striking similitude; com-
paring them to die kinds of thorns which grow up
together with the wheat and corn in the fields; (for he
dS4
^till carries oil die cOttlip^tison of the ^addening and
fruitful time of spring.) And this k the saine kind of
we^ds or thorns thlit Christ itaeans when he calls them,
M/ith reference to ^ this passage, " tares " (JSzanid) : ' ft*
althoudi Ambrosias interprets this word as sighifyit^ a
kind G? degenerate at baistard wheats yet^ I think MBie-
tfaing wOi^e than that is here intended by Christ; thesis,
that he means some kind of weed or thorli thaX is
wpiarated from the wheat in the harvest nrhen ibe i^eanres
are collected, and afterwards burnt, as Chribt sayi^;
ti^herein, he e}tpresses himself exactly accotditig to th
%ords oT David, who i^ayd, that these thorns iSiall le
' plucked out ' from the rest, and afterwards ' ttt^y
blimed with fire.'
I understand ZtztiniOy therefore, to signify the saiite
^ Koz does in this passage; hamdy, ihsk mote tt>d^,
sharp, and prickly kind of thorns or UiistleS, which gtot
Among the wheat itself, and which, m the time of faarVe^
are cut up separately with hooks, and afterwards torn up
by the roots with rakes and harrows; for they tarinot
be gathered by the naked hand, nor are they of any
other use than to light the fires on the hearth ; but that
zizania which they call bastard wheat, is of use as
fodder for cattle.
Such thorns and thistles as these are that generation
of Jews who persecute the Messicdi who has been
manifested by the most signal and divine testimonies;
and that witn such fury and malite, that they could not
be turned from their determination by any goodness of
God, nor by any Wonderful woiis; nttt* brought to
embrace the Son of God ph)mised and given unto them,
until at laist the Roman armies desh'oyed thetn with
iarms, fire, sword, and slaughter. Yet eveh now, they
fceasfe not to bum with tage whereVer they assemble
together in their conventicle, tiiough they ate no*
miserable exiles under the flaming Wrath of Gckli
Thus, then, you see was predicted by David, the
litter destruction of that people, because they rgected
this their Lord and King. And this is according to the
words of Luke also, miext he s&ith, xili. d5, " Bdiirid
335
your house is left unto you desolate." And Daniel ix.,
and Zechariah xiv., prophecy of the same destruction
with equal clearness*
Thus, then, have I sufficiently dwelt upon my expo-
sition of THE LAST WORDS OF DaVID, aCCOldiug tO
the sense that I put upon this passage of the scripture,
and for which I have given my reasons at the beginning.-^—
May God grant, that many may be raised up, who shall
devote themselves to the doctrine which is from above,
and to the Holy Scriptured; and who shall, from the
very fountains themselves, restore unto us a more pure,
ana the genuine and mature meaning of the prophetical
writings, and, as it were by a happy recovery, wrest
them from those present malignant possessors, the
Rabbins and their corruptions; — and may they effect it
under a greater and more abundant influence of the
Spirit than I have done. And this they will do, if they
do not devote themselves, as sworn disciples, to folio win)
the Words of the Rabbins and their miserably forces
grammatical cavillings and interpretations. And if we
seek him thus, shall we be able to find and know, this
our Lord and Saviour the Son of God, rightly, truly,
and clearly. — ^To whom, with God the eternal Father
and the Holy Ghost, be all glory and honour, world
without end, Amen !
I
Errata in the " Last words 0/ David"
n lAT 1- !•» • ^ r For all my salvation and all my desire
Page 197, hne 17. tnsert, | ^ nothing.
— - 264^ — 36, — /or mutilated r#a6? imitated.
X
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THE
THREE CREEDS OR CONFESSIONS
OF THE
CHRISTIAN FAITH,
USED BY FULL CONSENT IN THE CHURCH.
Martin "iLntbtt
TO THE GODLY BEADEtt.
I
Although I have tau^t^and writtea informer wcarks,
very many things cdnceming theCHHisTiAK Faith^ —
what il is, and what are its power and efficacy ; aind
although I have published to the world my Coi^ession
of Faith, in which I have openly testified, what, in what,
and how, I believe, and in what articles of Faith I orest;
yet,r as the devil continoally goes on to seek oat and
plan new and wonderful devices and s(^)bistical inven-
ticms against me, I thought I would also collect together
in one little bundle, as it were, these three Creeds (as
they are generally called,) or Confessions of Faith, and
setid them forth into the world : as they are those which
the whole Church has ever hitherto taught^ read, and
sung, with universal Consent.
Wherefore, I would here again openly testify, that
I exactly agree in faith with the true Christian Church,
which has all along with universal consent taught and
held these Three Creeds. And, on the other hand, that
I with my whole soul dissent from, and abhor, that false
hypocritical church, which is the most bitter enemy to
the true Church of Christ, and which, neglecting and
obscuring thei^e all beautiftd Creeds or Confessions, has
Introduce a multifarious idolatry into the Church. In
the same Way it was also, that the Israelites ^of oldy
neglecting the true worship delivered and instituted from
above, and leaving the temple of God, invented a
multiplex idolatry in the vallies, on the mountains, and
under the trees; and yet, still arrogated to themselves
the title of the true people of God; and under that
pretext, bitterly persecuted and cruelly murdered the
holy prophets Vho openly convicted them of their errors,
and, at last, the Lord Christ Jesus himself
340
The First Creed is that of the Apostles; which
excels all the others in beauty and conciseness: because, it
embraces in the oiost brief and compendious manner all
the articles of the Christian Faith, and can therefore be
the more easily learnt and understood by children and
the more simple ones.
The Second Creed is that of Athanasius;
.^hich is somewhat longer, and designed to confute the
Arian heretics. It more fiilly asserts and illustrates the
article concerning the divinity of Christ Jesus : whom it
proves to be, the only and true Son of God, and our
Lord : whom we worship and call upon with the same
faith as that whereby we worship and call upcm the
Father himself: as we confess in the first Creed, 'I
believe in God the Father Almighty, and, in Jesus
Christ his only Son our Lord,' &c. For if he were not
the true God equally with the Father, it would not
become us to ascribe unto him the same honour of faid^
worship, and prayer, as that which we ascribe unto the
Father. This is the article, therefore, which Athanasius
contends for, and enforces, in his Creed; and it is, as it
Avere, a pillar of tl^ie first Creed, that of the Apostles !
The Third Creed is ascribed to Ambrose and
Augustine ; and is said to be that which was sung after
the Baptism of Augustine. But, whether that be so or
not, I consider it of no consequence at all. It is a very
beautiful Creed or Confession, (whoever was its author,)
composed in the manner of a hymn : in which, there is
^ot only a beautiful Confession of the Faith, but God is
therein, wonderfully proclaimed and celebrated.
341
••nMHi^aaita
THE
FIRST CREED OR CONFESSION
Is that generally and well-known confession of flie
ipostles : in which is laid down the foundation of the
Christian Faith. It is thus, —
1 BELIEVE in God the Father Almighty Maker
f heaven and earth
And, in Jesus Christ his only Son our Lord;
rho was conceived of the Holy Ghost ; horn of the
^irgin Mary; suffered under Pontius Pilate; was
rucijiedy deadj and buried; He descended into hell;
he third day he rose again from the dea4; He
scended into heaven and sitteth on the right hand of
rod the Father Almighty ; from thence he shall come
} Judge the quick and the dead. '
I BEhiEVE in the Holy Ghost ; the Holy Catholic
hurch ; the communion of Saints ; the forgiveness
f sins ; the resurrection of the body ; and the life
)enlasting. Amen.
THE
SECOND CREED OR CONFESSION
Is called the Creed of Athanasius; because it was
•awn up by him against the Arian heretics. It is
lUS, —
Whosoever will be saved; before all things it is
icessary that he hold the Catholic Faith.
VFhich Faith, except every one do keepw/wle and
%defUedy without doubt he s/iall p^ish evj^lasting^p
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And tJie Catholic Faith is this: thai we worship
one God in Trinity^ and Trinity in Unity.
Neither confounding the persons^ nor dividing
tlie substance.
For there is one Person of the Father^ another of
the Son^ and another of the Holy Ghost.
But the Godhead of the Father ^ of the Son^ and
of the Holy Ghosty is all one: the glory equals tk
Majesty co-etemai.
Suoh as the Father isy such is the Sony and SMtk
is the Holy Ghost.
The Father uncreate^ the Son uncreate, and the
Holy Ghost uncreate.
Tlie FaXher incomprehensihUj the Son incomprt-
'hensihle^ and the Holy Ghost incomprehensible"
The Father eternal^ the Son eternal, and tie
Holy Ghost eternal.
And yet they are not three eternals; but one eternal' I
As also there are not three incomprehensibleSf nor |
three uncreated; but one uncreated^ and one incom-
prehensible.
So likewise the Father is Almighty, the Son
Almighty^ and the Holy Ghost Almighty.
And yet, they are not three Almighties, but one
Almighty.
So the Father is God, the Son is God, and the
Holy Ghost is God.
And yet, they are not three Gods, but one God.
So likewise the Father is Lord, the Son is Lord^
and the Holy Ghost Lord.
And yett not three Lords, but one Lord.
For like as we are compelled by the Christian
verity, to acknowledge every person ^ by himself to he
God and .Lord;
So are we forbidden by the Catholic rdigion^ to
say, there be three Gods, or three Lords.
^The Father is made of none: neither cresuted, nor
begotten.
'jthe So^ is of the Fath^ done: not mmte^ nor
4:reeitedi'lmi begotten.
I
54d
The Holy OhoMt is ojf the FatJi^ and of the Son:
^thermadSy'norcreatedfTioriegoUeny but proceeding.
So there is one Father^ not three Fath^s; one Son^
^4hreeSans ; one Hofy Ghosts not three Holy Ghosts.
And in this Trinity none is itfore or after '&ther:
me is greater 9 or less than another.
Sut the whole three Persons are co-eternal toge-
ether: and co-equal.
So that in all things^ as is ciforesaid^ the Unity in
\inity, and the Trinity in Umty^ is to be worshipped.
He therefore that will be saved; must thus think
fihe Trinity.
Furthermore, it is necessary to everJattisi^
dvatiouy that he also believe rightly ^ the incarnation
four Lard Jesus tJhrist.
For the right Faith isy that we believe andcofifesSy
iiat our Lord Jesus Christy the Son of God^ is God
nd Man.
God^ of the substance of the Father, begotten
9 fore the worlds: and Man^ of the substance of his
dfother, bom in the world.
Perfect God, afid perfect man: of a reasonable
nd avud human fiesh subsisting.
Equal to the Fathei\ as touching his Godhead:
nd inferior to the Father j as touching his Manhood.
Who although lie be God and Man; yet he is not
JTO, but one Christ.
One; not by conversion of tlie Godhead into Jlesh^
ut by taking qft/ie Manhood into God.
One altogether; not by confusion of substance,
ut by unity of Person.
For as the reasonable sord and flesh is one mun :
7 God and Man is one Christ.
Who steered for our salvation^ descended into
d?, vMe again the third day from the dead;
He ascended into heaven^ he sitteth on the right
rtpirf of the Father God Almighty ^ from' whence he
tidl come to judge the quick and the dead.
At whose coming all men shall rise again with their
odies: and shall give account for their otan works.
344
And fhey that hope done good^ shaUffO into life
everlasting; aud they that have done evit, into ever^
lasting Jire.
T%is is the CatJiolic Faith: which except a matt
believe faithfully f he cannot be saved.
THE
THIRD CREED OR CONFESSION,
Which is generally ascribed to Ambrose and Au-
gustine, is that well-known hj^mn — " Te Deum." —
We praise thee^ O God: we acknowledge thee to
be the Lord.
All the earth doth worship thee; the .Father
everlasting.
To thee all angels cry aloud^ the heavens^ and all
the powers therein.
To thee Cherubin andSeraphin^ continually do crj/f
Holyif holy, holy, Lord God of Sabaoth;
Heaven and earth are full of the Majesty of tbjf
^%
Vie glorious company of the Apostles, praise thee.
The goodly fellowship df'the Prophets praise tliee.
The noble army of Martyrs praise thee.
The holy Church throughout all the world doth
acknowledge thee.
The Father of an infinite Majesty.
Thine honourable, true, and only Son.
Also the Holy Ghost the comforter.
Thou art the King of Glory, O Christ.
Thou art the everlasting Son of the Father.
When thou tookest upon thee to deliver man^ thott
didst not abhor the Virgins womb.
When thou hadst overcome the sharpness of death,
thou didst open the kingdom of heaven to all believers.
Thou sit test at the right liand of God, in the
glory of the Father.
We belUv^ that thou sAali come to.paaurjudgf.
■ We' th^efore pray thee help tky servants whQm
'4>u hast redeemed with thy most precious bloo4* . ^r ^
Make them to be numbered with thy Saif%ls i^
lory everlasting. .,,
O Lordj save thy people^ and bless thUvt heritagi^
Govern them and lift tliem tip for ever. . . y . ;,
Day hy day we magnify thee. ' *i
dnd we worship thy natne^ ever world without ^na.
Vouchscfe^ O Lqrd^ to keep us this dqy u^twut
n. ^ •'■ ! :■
O Lordy have mercy upon us, have mercy upon ^§.
O JLordy let thy mercy lighten upon u^; as ow
nist is in thee. ^
O JLordj in thee have I trusted^ let me nev^ he
ntfounded.
T HAVE remarked this in proofs of feet, -aod
have observed it in all the histories of Christ
onity, — that those who have believed and taught truly
ad incorruptly the principal articles of faith concerning
Bsus Christ, have afterwards stood in the true Christian
Euth safely and firmly. And that, although they majxiaye
ad their certain errors and sins, they have yet been sa^^^a
I the end. For, he that believes this article, that Jfksui
Jhrist is truly God and truly man, that he died for.ui;
nd rose a^in, and holds fast that faith j wiU acqu^l^aci^
1, and heartily assent to, all the other article3.7:^.§9
rue is that which Paul saith, that Christ i^ the grei^te^
nd principal good, the foundation or basis, and tnip ^^tf^
3tal ; under whom, and to whom, -are dni^vtt aai g^r
liered all things. And as he saith also in aivHoer p)f^b]
In him are hidden all the treasures of wisdom px^
Bowledge." And. Christ himself saith, "He tfaa^
bidelh ii| me, and I in him,Vthe ^ame bringeth; (9rtl)
inch fruit" And again, " He that is not with ,ipe \i
g^st me; and he th^t gatheret^ pot with.;me, sijr^}
mth." '•■ Fov, saith Paul, it is so. 4ecwed th^fct in Chrif $
•esm should dwell all the fiflness^of the Godhead bg^ily,
MT substantially. y : \,-^ ^ - • ^n\\\
VOL. II. 12 A
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946
He^oe, Ite diiat does hOt ''find iEUi^Uppretetid 'dbi in
Chffift Jmis, will hever filtd andttppreb^nd XxoA a^
where out of Christ, even tbotigh he ^h<>rild jtt tttuft tq[y
Itbovfe the heavens, or de^t^d to "the low^l hell,4ir, in.
a word go out of the world after him. For, stuth Gdidi
It is here, here, in the hum^h tiataipe of Clhrisit, bofn of
the Virgin Mary, that I will^d^elL if thoti Milt believe
this, thou shalt be blessed : 'but if "ttbt^ go wh^re thon
Wih dnd do Whdt thou wilt : ^et, thy unbelief shaft nei-
tettlt alter 'lior invalidatfe nay dfecrfefe. Atad toOst certainlv,
Christy together with all his believers, will directly wlth-
stend thfee, ds they have hitherto eVer wAstood all the
pTtfwer of the dififVil and of the w^ld.
And again, I have ever observed itiis^^thgtt ffl
®fr6t^, heresies, idolatries, offences, ikhd abugi^, aftjS all
ungodliness in the church, have principally ftri^h "fttM.
the contempt, or neglect, or utter loss, of this article or •
JWft orftie Christian -faith fcbiftjeftlitfg Jfesiis ChiSst. And '
If tltly cftie will cbnsidier th6 rhatter clofeely, he will find,
fltet all errors dirfectly tttiHtate against this saving aWHcfe
itftfcerriine Christ JiasUs. Even ^as Simeon prophesied ._
bf hJiii, * uiat he ^w^ set for the rise atid fall of many fn
^i^l, 'afhd ats ^ "^ign that shduld be spoken against^
iftrnd Isaifeih, lottg ^bfefore, predicted, * That he should fee
astotie of stilmlmiljg, and a rock of offence.' — For What-
ever stuthbles (5r 'is offended, must stumble and be
bifehded at this'Otie Stone : he it is, that is the stum- ,
bling-stone ih the trq.y of iall slich,^tttid that is "rejected "
6f Uie ^* builders;'' as Chriiit himself shows in that ^
llSth I^dalth. And therefore, John also saith in hio !
ttst le, thrit thiere is no flioTe certain mark AMhereby td
ttftil^^h lying ^d antichrist Spirits, than the denyii^ ,
df Christ- Fw aU'heretics hafvfe Aftttdpt^ ^to ^n '*e
Victory ^and. so trttmiph over this (Jhriit ; but th^ ha^e
gotten nothing but shame and cOn^usicfn foir their ps&BlR.
9ct^tE tiT THiciSjE have attacked the Dimnity M
Christ, 'tott that, ndt'in otab-^way only. For Sfttne,1iaW
8tripj>ed Him of his Divinity altpgethfer, aild have^-'
t^hd^d that he "was nothing knore than aitian. <G>tii^, |]
have contended that he is the same per^n 'witii thie ^
PaiEher, tmd have ftsserted that It wasHhe FaKhef tiimfti^F
tllM^ufiered for fhe human Tace. Othfers,.^gtf^, litt^
inventively made him a creator lisir more -e^eeeBftiit *ihtfi
aH lilui ^tm^els, and wouki have him cafiefi i^ch a<rod
flis tettde ml the dther creatures, and ^, not triliy Mi
vMiirally the ^mal God together wi<h the ^Father. '
Acttte men have stretched their intientions up«n this
point in wonderful ways, *and 4iave jeoparded aSH 'thfeft-
powers and fectfltics, thftt»theyibight-hot'%^ cbrti^
to Relieve, thrit Christ is truly «nd nafetalty^otf ; 'Mia
have tried ftieir utmost to find out anfd comprflwftid 'by
their own reason the whole scripture, and mttt^jtepfe-
cially this article, and to bend »them down ^ ffhttt own
opinions. This artide tuotrever has, as a rodk, Hs/tbdfl
immotable, while they dteve fallen 4ieffdlong 'to tte-
stsraction. Though the ittevil continued to scatter ^
poison in the hearts of the ungodly and 'unb^evrng
even runtd the times of Mahomet, who tore aw^ the
Eftst, ^a great part of the world, from Christ.
Others, agaiw,' have attacked hife -HUfmnity';
itt<3 th^ ^Iso have sported with thirfr-invetititAife ih4
w^iHlerfol way. ^The delirium €tf ttte Manidfifecfs wafe
this :-^-^they considered Chri^t^to 'be ^ tertam ihatttrw
only which passed Arough' the Virgin Mmy,*l!ke a kind
of spectre, whidi 'has neither a ireatl bifirdy 'nor'Ateal Sbitt.
--^Others, denied that he had a^sotll, ibnd M^liMd^-fltAt
his Divinity govertted his bbdy in the-ftleaflof^sntlL^^
Others, dreamed that he was not tnUy and iiatiirtJR
the Son of the Virgin Mary.— And ttie Jfews tJiitik tJift
they display a singular ^wisdom, m 'daring to *a;Ssert -ftttfk
he was -begotten of Jbse^h. Attd fAome 'of 'thttn have
spbken so pmfetttejly, irreverently, and filthily of 1^
eohceptibn, that What th^ hdive sAid is too bad to-bfe
repeated
TRie Jews^have, asthey ima^e, brought^ftte matter
«6 'a needle-point, vi^hett ^theyargue, thaf therfe cammt
be^TWrW distinct Persons in ^tfee 'God-head. For ^ay
khej^ they cannot he bfother8'Or4rfnsmen: and-Aerdfol*;
diey ea*inot,^upon^«ny groimds dfwason, bet^onrftiert^
\6 be^?hwe eiqifti! Tfew^ rtt^te-Aha^w^tofluK
2aS
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fully wise are such ! who wish to Judge of the inscnlf
table and eternal nature and essence of God by thefl)
Wortid faculties of men, or rather of beasts.
In a word, the rage of the devil has never ceased %
any time, whensoever and wheresoever that article ojt
of the creed concerning (/hrist, that he was truly Go4
apd Man, and died for us and rose i^ain, has sounded
forth in the church. For he is that blessed Seed of thf
woman , which bruises the serpent's head, and in vfhon^
heel, in turn, the serpent dashes his poisoned teeiit
And therefore, this enmity will remain unto the final
judgment
And again, what have we new-formed and exalt^
saints under the Pope thought of Christ Jesus ? W||i
have indeed confessed, verbally, that he was truly Qlid
and Man, and that he was our Saviour and Delivem^
and died for us and rose again, &c. But we ha^^
actually, not only continually denied those things, im
have fought against them with all our power and mali(;||
and have not ceased to do so unto this day. — Some^
have taught that he died only for original sin : and tt|iK
we are to make atonement for our actual sins .ourselvMk
Others again, have affirmed, that if any fall after bapr
Usm, Christ no longer profits than any thing. Ab4
hence jtiaye proceeded prayers to saints^ pilgrimages^
purgatory, masses, monasteries, and numberless other
enormities of the same kind, whereby we have ep*
4eavoured to appease Christ and gain him over, m
though he were not our l^ediator and Intercessor befoiV
Ood, but an inexorable and an^ judge.
And, at this day, those very persons who moje
pecially wish themselves to be accounted Christi
who bofist of the name and title of the church,^ and
destroy the godly with fire and sword, and sprinkle
satiate themselves with the blood of the innocent,—]
lliose very persons, 1 say, think that alone to be
true and only right doctrine, when they teacfa^ that
obtain grace and eternal salvation by their own worb
imd that the only honour thf^ is du^e unto Christ ;'
: Jke begun tixi^ work of j)ur ;3alTatibn; but iUst
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949
ure those mi^^ nerves, who ^nish and perfect our sal*!
Diitipn thus b^an, by our own works. For they will)
ULVe it, that Christ did die for us that he might begin our
niiyation, that is, that by him we mi^t obtaili the re-
■liasion of [original] sins, but that we can merit eternal-
Ijfe and salvation by our own works.
. Thus do£$ the devil wonderfully make sport of
Christ, attacking him by his army thus divided into-
Buree parts : the one of which plunders him of his Divi-
nity, the second of his Humanity, and the third of his
Mbnefits.
Each of these three tries to destroy Christ and take
^lim out of the way altogether. For what will it profit
|bee to confess that he is truly God, unless thou believe'
|ihat he is truly Man also ? Because, thou hast not thus!
a whole and true Christ, but a certain spectre of the-
devil. And, what will it profit thee to confess that he is:
|t|raly Man, unless thou beheve that he is truly God
also? And finally, what will it profit thee to confess
'ifaat he is truly God and Man, unless thou, believe that-
Jie has done, and will do, all things for thee ? Even as
jillso it profited nothing unto those who believed that he
died for the human race, &c. and yet, either did not be-^
.Heve that be was God, as the Arians, or did not believe
that he was Man, as the Manichees.
I But all these articles must of necessity be believed j
^ namely, that he is God, and Man ; and that he was
.made such a Man for us as is described in the First
^Creed : namely, that he was conceived of the Holy Ghost,
bom of the Virgin Mary, suffered, was crucified, died,
. was buried, and rose again, &c. For the Christian faith
jnost be complete and perfect in all things. And al-
ilDugh it may be weak and languishing, and attacked
[|nd tried in various ways, yet it must ever be true and
whole. A weak faith brings no one any hurt, but a
&ke faith will bring eternal death and damnation !
t
i . R^''^ ^^^» some of those greatest pests and
. most detestable among men, will rise up^ and^^
^dlik, the bitterest hatred against^ and mockery of, the
^.
hi^ tifariajirai chiiich\ w^l< cast, im ber tdfAc aii AmL
ditaenwms-y sects^ eivors^. lierems^ and. offibnaas; vhicli lie
eniat in; thsi Ghu8ch3;.^t^a9 tlioiighi tiie ddctdafti ^f AjBiik
Geepei itoel£ shmlidi be coademdedi becsHisBi tfle^e tllin^|il
W»\ afi^ and becaisBe ocmcorob and peace msn^ beoorae m
Christian church. — Ttheyt are wonderftdl^ wise; om^
ttmljr^ who. want to teaidi! the IIxaLy Crfaost hkneelf. how
Ii0 cru^ toi gowmsk and manage' his. ohus«h«.
If the WB6 deidl) did not wisb^ or did) not .dare^M
iiite thet heel oi Chnst, suob w coBoord aodr peace mi^
easily be estabhshed in, the church. But, as Ad' em
ounms) on war againat Chiast, aod is: ever fecmeDtiDg
bitldtfs im his ohnrch^ making sects, mid ei^ciang sariiri
tions^ theyf certainly do> the ohurch agDeatLinjinyV^^
layfUpon her the blame of all these: tumults aold chstnte^
ticiis ; which,, shei is so far firdmi fermenting herselfv thals
dbe> is compelled unwillinfgly to> endune tkeim — Thoe
dasoiDt bat^ exdst tumults and distractions > in the efaurci^
whale shoe tehses to Usfteh tbi the enemy of. her deliv^eier
Jenisfdhrist ? But what cam she do ? The serpent witt
nol: oease ftoiA biting the heel, of Christ, nor ever peranki
Ida eolemy toi he< in peace : and, on the cither hand,
Christ cannot, bear thff bitings.of the serpent.
Bernfeuni,^ expounding that part of the prayer of He*
zekiah, " Behold for peace I had great bitterness^*
Isninb x(SX(vfii 17v says, ^ The charcb is niever in a
wBfKse. stafe^ tiiaA when it is in quietness and peace/
JaiditLib a memcorable saying and fidli of tmih. For
malTteci aicei bt a bad staie whmChrisddns ammot at war
^Hidk the serpent, the dex^Eilr for it is a sure proof that the
dbvA iai douigi, im quietness and; peace, just what hn
pleases^ But wfaism he ia in. 9 sage, and' hiurling all thtogB:
UigLalid lowi iutoi con&isixDn, ii is a^ certain sign that h^
ii^.totlBriA^ upon hisi throne^ and at tdne point of beii%
vanquisked^ and tlMuS Christ is: storming las paiace*
HoMG, he ibaK beholds the Chuistian chuvcb m
this view, or who wishes to find it a church that is alto-
getheB free from idi^e cM6i$, ivonL heresies and aeicts, and.
qnitB ]f)|3acejftil smd qaidiv-^''-*be will: neroc see it. Or, be
will fbd,vins(Mdi oi' th^ Uof^i chninhi dt Christ, a. fidb^
obuitrb of I&& devL«-^h]J8t himself: ngrs^ ^^ it mvM
needs be that offenoes come : but wo unto diat-mm hf
mhom thq ofifence comedy" Ma^t xTiii. T. Ai^( Patik
*8ditby ^ For there must be also betpesiea amoag jm^
that they which hx^ appvojred: may be made manifbst
4iaaong you/' 1 Cor; xi. 1-9*
And indeed, i£ the* church is to be* ab«>ys» qwi'e>
liien we must take out o^ the way the Lord's^ Vtnym^
4teelf : in whidi we pmy^, ' Hi^Qwed be thy ikuom?
.yitiy kingdom come : thy will be done : lead ue itdt
y&ito 'temptation/ &c. But when there shall' be no mate
m blasphemous doctrine> existing und^^ cover* of the
Hune of God, then, we may cease* to pray* ^ HaBbW(feKt
•be thy name : diy kingdom come^'
But these hypocrites will, not hear'diesalhii]^ aw#
are more and more offended at them ; and they tsy m^
ondeavour to make the state of the* church such as the^
tbemselves dream o^ an4 wi^h; namely pea^efiil aiM
(|ujet. On the other hand, God pays no* regard i^tmb-
ei^ to thqir being ofiended^ but lets^ thefl» go^ €m> t» ll^^
4)ffended as far as they please : while he, neverAelt^m,
atill goes on as* he began^ and establishes and rutea hisi
church according- to ms own wMl : uaCUi aD ter^th theses
li^pocrites retain n^hev the sabstanee, nop even ^a»
{xnn of the church : just as it happ^^ed to» die Jewtf
with their temple at* Jerusalem.
Such, therefore, must of necessity pray the- Lok^
Prayer in this manner, *Thy name is hallowed: thy
wiii is done,' &c. That is, ^ We ave now» ^afnts and
^rfect: we have, no fiulher need of the remission of
ninSj nor of any help against temptation.' Fod they witt^
have their church to be free from all offences, sects, and
Jtumults, and they will have no serpent in their paradiW)
BIfggif aoy d^vU among^ their sons, of G.od^ Jojix i ftr^But
let us away with such and leave them alone to, ^^ ¥(aJUk
u^^ theii^ 0W9 hesurts Uist," as it is S9.id; j^^o^ hp^xi.
12, and let us return to our Creeds, m^- dt^tft* QWV**
flj^^Kei^ ta deiQl^ring. t;t|?ir contents.
. , W^. tjhw^iftixg^ hQw^v^ 9jre i^ot, smch BMfJipi^^) VtA
stupfd creatures as the Jews consider us to be, ^t^hOilal^
Sift
iMij to be ' noChi^ * inoce than ^ teC . of silly Hdudos or.
geesoii as: neither understanding nor considcnriog howabvj
mxi. a thing it is to believe that God b man, and tte
there ace in the unity o£ the Godhead Three distim*
Persons. But. we, by the favour of God, well knmr^ |1
that this doctrine is placed &r above the reach of aik
biunan capacity, nor have we any need of the sublime
ijeasonings of the Jews to prove that unto us, -r— Wc
kilQwiogly and willingly believe, 9nd confess, and ab«
experience, that unless the Holy Ghost put a new ligii.
iuto. our. hearts above that of reason, this article cabiioi
h^ comprehended, believed, or held fast. And ther&«
^re there remains, of necessity, in the minds of tfasi
Jews, a proud over-curious reason that .lifts itself ofr
IMgb and laughs at this article, and thus sets itself up ai
*: judge of the divine nature, which, nevertheless, iU
Q^vier saw, nor ever can see, nor does it understand tasf
^mg of it, so as to form a judgment, to enter into a medi-»
tatipu, or to ,speak concerning it. — For God dwells in a
^i^t. where no one can approach unto him, and front'
^heiice he must of necessity come unto us ; yet stilly
hidden and concealed, as it were, in a secret ; as John-
i. 1.8, " No man hath seen God at any time : the only
l[)§gotten Son, which is in the bosom of the Father, be
hoBi declared him." And God said by Moses long
before, " There shall no man see me and live," Exod.
x;xxiii. 20.
T ET us then bring forward and collect ^ome
of the passages of the scripture, whereby to
doniirm this Article, and especially that part of it where
Athanasius distinguishes the Three Persons in the God-
head thus-r-
The Fattier is made of 'none: nieither created^ nor
hegotteri,
• ' 7%c Son is of the FatJier alone : not mcuie, nor
ci'mted; but begotten.
The Holy Ghost is of the Father and of the Son.*
neither -meidey nor created^ nor begotten^ but pro-
ceeMng,-
553
^i« ^ The scri^Caw describes the Son as jk^tten of tiie
fttther, ^^ llie Lord hath said unto me, Thou art X3^y^
Iton^ this day have I* begotten theej" Ps. i. 7. — And
SSirist thus describes the Holy Ghost, John x^v. 26,
"* M^hen the Comforter is come whom I will send unto
!Mt from the Father, even the Spirit of truth, which
libceedeth from the Father: he' shall testify of me."
^' ^ This scripture testifies, that the Holy Ghost pro->
leeds from the Father, and is sent by the Son. And,
le that proceeds is said also to be sent. — And as the
imi is begotten of the Father, and yet comes not forth
Nrf of the Godhead, but remains in the one and same
iprinity with the Father, and is, with him. One God ;
M also, does the Holy Ghost proceed as sent by the
Bather and the Son ; nor does he come forth out of the
Godhead, but remains in the One and same divinity
tiith the Father and the Son, and is, with them both,
^ne God.
'> Therefore this nativity is far different from the nati-
fi^ of man, and this proceeding is far different from the
proceeding of man. For man born of man not only be-
comes a person individually separate from the Person of
the Father, but another and individually separate sub-
stance ; nor does either the Son remain in the substance
flf the Father, or the Father in the substance of his
Son. But this Son is begotten into another Person,
and yet remains in the Essence of the Father, and the
Father also in the Essence of the Son. Hence, they are
distinct Persons ; yet so, that they both remain in the
one same indistinguishable inseparable Essence.
In the same manner also when mBn proceeds and is
iint from man, not conly are the persons separated, but
the substance is separated also, and the one is divided
^asunder from the other. But,^ this Holy Ghost pro-
ceeds from the Father and the Son, (even as he is alsa
sent from the Father and the Son,) and is separated
indeed unto another Person; yet, he remains in the
£g6eiioe of the Father and of die Son, and the Father
«li4 theSon remain in the Essence of the Holy Ghost ;
that is, aU) dxe» Thiers. Peimmas Mmto JiDll^ifeQnii nune U
Godhead. - / xlT * /. . |»
Aiffjx HEKCE dtyinea hw% tenwd thni n^tilPtjr^f f
UbarSoQ an.tnr^^iMiSii^*natiwty':£ iKAcmo^ig iQf^jmb(i
die Godhead^ but only pixKoedii^ ftonx^ ^ Catikii
and still remaining in. tibei Godheadk-^-^nd; ao ^hoi tkty
have termed the pnoceeding of the Uol}! Qfamt^. an»iih
abiding proceeding: not proceeding forthi 0f/t- ottiie
Godhead, but only from the Father an4 I^Son^ wi
still remaining in the GodheaxL
But how this is, must.be apprehended by faith: : fffL
it is inscrutable ev^i unto the ang^ themselvQS^ iv^
are ever \)eholding it with unceasing joy. A|^ 4
those who attempt to fathom and eomprebend thii
mystery by human reason, only precipitate tbemaebses
into perdition.
It is enough for us to be able to jipfM^teod^ fHf
faith, a distinction of Persons: that is, — ^tbat ^
Father is begotten of none, — that the- Sba m kegQttra
of tte Fathm:, — audi that the Holys Gbo^t. proceedt
from the Father and the Soa. For by thifr i^oceedi^
is meant, a sending as an ambassador is; se^ eyexi^
by .the nativity of the Son, is meant, a being^bon^ a9^a
son is bom of a father..
This same distinetioa do the Son and ^e JSkIfy
Ghost retain also in their names. i wherein^, tbeyi rexsfi
themselves from out of the Godhead untoi usi croatoresk
For the Som is bom^ corposoliy of his moth^^ asdb is
Auis said to be a Son born.' yet, he: is thetsaipe Son «l
God in both natifvities; And.so also^ tba Holy Cehort
proceeds:, forth corporally ia the sbapeb q£ at dove, in
fiery tongues,^ and in. a mighty lushmg. wind^. and k
thus said to. proceed, or to he: sent:* yet,, he i^i Ae same
Holy Ghost in each pcoceedingy amk nob tbft Fi^ci^
nor the Son^
Wherefore^ it was sweetly becofliiog, tbat. ih^t m^
diate« Person, who. waa begoiten: hefoiB. fioom aU etCBiJ^
and who was a Son, and not ihei Faidiec^ nor the £»5
Ghost, should alBe be hem corpoca%jk ilmdi so alio^ il
I
0i5
^$nul.fi|ve00lh|t bacoorib^^ thM thef Mb^ GAnoat, who f^
otadecb heMmn fion all eternity, asid i«4lir was' ndt W
gotten^ HOP Ibe Sen, should' proved coiporally.
And thus, the Fatlkev vemaifts ispVigmmify that ail 1^
>Xbree, Per8oti9 ow^* dwell in tile divitie Majisstf. Yet
M^thot the- Sonvbas^ fails Djiviiiity>fi;om tke EMher by hTs
eternal in^abidii^ nativity: And the Holy Ghosts Yteed
IvbK Bivinity irom^ the Fattier and the S^h, by hi^
.«l0QDai and^ in^abidingj proceeding.
Andi thusi alsO) the Sotn ^ his corpoml nativiti;^ re^
mal^ his eternal nal&fvity. And' the Holy Ghost, by fa^
corporal pnoceedti^ reveab his eternal^ proceeding. And
•achy has a certain exte;mal similitude or image of bis
ntenial; fissejice.
) ^ Thus is the, distJhcfiion o^ the^ Plevsons delivered tb
us in the Gospell But iflany one will exert his thoughts
jipon any t^t»g beyond ihis, he may do ft for what I
care ; but sure I am, Hhat he will find out) nothing certain
hayond this. Therefore let us hold tftiese things as simply
aei possible, and be in^ the meantime content} with them,
until w-e arrive in. that plisKje* where we shall no longer
hare tk^ hear and' believe these tlimge^ but shall alt"-
alearly behead and know diem^
A ND the Epistle to the Hebrews gives us at
beautiful and striking similitude of the dis*
tinction of the Persons of the Father and the $on,
ivium it says, chap. i. S, *' Who being the brightness of
km glory and the expresi^ image of his person (or sub-
^anoe.") And though it does not fully satisfy the
godly, iir tibat it dk^yes not: shew at the same time, that
©we Person of the Gbdhciad is. tbe^ Pferson of the Son,
ami a Person begotten ;. yet, in other respects, it most
beautifoliy shews, that this Seconcf Person is of the
One ssime divine Essence^ and not a^ distinct and separ
mte creatum.
• ' Arid this silniiitudis of the- distinction' isj without
^nt^t) borrowed from the sun and his brfghtness : for
iwaarly allt the saintly have kt i^ same way compared the
Father to the sun^ the Son to his brightness, and the
- U6
Holy Ghost to hid heat: that by tibbijoifcertiBl^ pUn}
and visible similitude or iraage^ ixnelcpen^iced. and
simple Christiajis may be the more easily iiiBtraetiedand
^roqght to comprehend this Article.
The text, then, in the Epistle to the Hebrews,. sa]f^
" Who being the brightness of his glory .** — Now ^
scripture saith, that the crieated light rose from no when
else but out of darkness, that is, from out of nothing.
Thus it is written, Gen. i, that when darkness was upon
the face of the deep, the light was mad^ out of darkness,
(or out of nothing,) by the Word of God, And Paul,
2 Cor. iv. 6, saith, ^^ God who commanded the light to
shine out of darkness," &c. Light, therefcMre, is a certain^
brightness or shining out of darkness^ (if I may so
speak,) for the darkness sent forth the light by the Woid
of God : but the darkness itself was nothing.
But the text saith that Christ is a '^ brightness," not
shining out of darkness, nor which darkness sent fortlv
nor shining out of nothing, but shining and beamuig
forth out. of the very splendour of the Father; that is^
put of the internal and natural Essence of his Divinily.
—And thus, the origin of this brightness or light is the
divine essence itself. Therefore, it is impossible that it
should be a creature. For the scripture does not speak
of any creature as being the brightness of the divine
Essence or splendour.
JVloreover, the word " brightness " proves that he
is truly God, begotten of the Father. For by brightness
here is meant the divine Majesty and glory itselL And
to be the " brightness " or light of this divine Msijesty
and glory, is to be of equal power and glory wjith d^
divine, Mggesty and glory itself. For if Christ were not
the brightness of that divine Majesty and glory whdHy,
but in part only, he could not be " the brightness of lus
glory." Because, the glory and Majesty of God are one
undivided Majesty, which Christ must have wholly, or
not at 9II. If, therefore, he is the brightness of the di-
vine glory or divine Essence, he must of necessity be
the brightness of the whole of that divine Essqn^re, and
^S7
95 gr^t as the splendour or divinity (^ the Father itself
jSy and altogether of an equal power with him*
And again, if he arose neither out of nothing, nor
out of darkness, (as all the other creatures did,) but out
of the natural and eternal essence of the Father himself,
it of necessity follows, that he is truly and naturally the
One God with the Father, and not separately existing
9At of the Godhead or the divine Essence, as all other
isreatures are.
- Hence it is by these words most effectually taught,
that Christ is the One true God together with the
'Father, and of an equal power, without difference.
This particular only excepted, — that he is of the Father,
and not the Father of him : even as, the brightness of
fthe divine glory is of the divine glory and essence, and
iDOt the divine glory and Essence of the brightness.
And so also, when the text saith, " And the ex*
^ jnress image of his substance, (or person)," it, most
j^fl^tually proves, that Christ must be truly and natu-
fidly God : and yet, that there are not many gods, but
only One God.
We in our day commonly call that an image, which
js a representation in all things like unto the thing re*
presented. But, all images are deficient in thi^ one
thing, — they neither have, nor are of, the same essej&ce
or nature of the thing which they represent, but are of a
dififerent nature or substance. Thus, when any painter, or
writer,, or statuary, represents on his canvass, or on his
wood or stone, in the most expressively exact * manner,
•any prince or king, so that the eyes of all who behold it
are instantly taken with it, and they are constrained to
exclaim, Behold, this is such or such a king, prince, or
•man : — such may indeed be an image or likeness, but it
is not the nature or essence of that king,. or prince, or
man, but is simply an image or representation only,
l&aviQg itself a different substance. For its own nature
or substance is stone, or wood, or canvass, or paper ;
•^nd he that beholds or handles it, does not behold or
handle the substance or nature of the person repre-
And there 19 no pne but will say, ' This is a
wood, orttDne, or cairvass, or papcir 4ic|>ited^ittatiM; W
not a living, natund, and humnn 'Subdtarice/ 'Betitratf^
its nature is wood, stone, <!anvai^, &c:aad Imas 'not in
hself, as I have said, the natane 'Off -the king, or prince, tt
man. And therefore it oannot be said to 'be, niorisl^'
the image of the substance df the man. ^o "rtiat it
would be more properly called, and would He, fkk
image of the man, or rather, an image made in tte
likeness of the man : but it cannot be the image oMiis'srtl^
stance or nature : nor is it of his "nature, nor prd^ieding
from his nature. Therefore, it remains, and 'is ccwi*
pelled to remain, an image made in the likeness <K
man, but of a different substance or nature.
But here Christ is so the "express image'' or like^
ness of the Father, that he is the image of Ms divink
Essence ; and not made of a different nature, but fe ^
very divine -image, which comes of Ood and has the divi-
nity in itself. And though man ahd the angels we!?e majSt
or created in the image of God, yet, they were not im€^
of his substance or nature, nor were they made, nor did
they come, of that divine nature. But Christ was of Aat
« divine nattfre of God from stll eternity, the express
image «df his substance ; not artificial, or made, Gk
created, but having in himself all the divine natiTre, afld
being of -himself all the divine nature, n6t made w
created by another; even as, the divine-nature iteelf,;is
not made or created by another. Tor if he -had ^nc^ All
the divinity of tte Father in imnself, awd were ndt
jierfect God, -he neither w^ruld be, -tier coUld 'be called,
" the express image of his substance (or person):'*' foi-
the Father would still have a Something in which the
"Son weuldiHiot be like or equal wnto-him. ^flmdethus, he
would be altogether unlike ihe >Fktfier, anfl »any thii^
but ''^•the -express image (tf his 'substance.** For the
4ivine Essence is, above 'dll things, »a 'One unfpartoblfe
invisible Essence : so that, wheife it is it m«st dfiftec**-
sity be wholly, or it cannot be at all.
These two terms therefore declare, thatlflhte^l^atJwr
and the Son are Two distinct Persons, but Onfe insipfc*^
¥able Essence. For the term " 'imag€i ^' ^hews thtftlhft
to H:9iol tbei 'Father, but die "^ image " of the farther,
fd itfnother Perstm. Ami the tenn ^^imbstanee"
lews, that, with respect to his natore, he fe not distinct
am the Father, but of the One same Divinity and
lisenee withihe Father.
' And i^in, he is so the itnage of his substance, as
lat, he was' not made, not began to be so at any timib,
it ^existed so from all eternity ; even as, the divine
Itsence itself was nbt made, nor had any beginning,
lit existed from all eternity. — For if Christ, with
sspect to his divine Essence, had begun to ^xist at
iy'time, he would not he the "image*' of the divine
tWtetancfe.'' Becaiise, in that caise, me divine £;ssenc^
mild have existed long before him, a^ being from all
lismity, and would be a somefthing far different, to
Aich he would be altogether :unlike, and of which he
wmld by no m^ems be the image. For the divine
Essence is eternal; but that, whose existence has a bfe*
Jnitiiig, is temporal. And, that which is temporal, anc!
bat'which is eternal, are infinitely (iifferent from each
idi^r: and the one can by no means be the image '4>f
He jother: so hr is it 'from possibility, that the one
ktmld ibe the image of the substance of the other.
Therefore, the conclusion or sum, and the true
(leaning of this passage in the Epistle to die Hebrews
J fliis,-^that Christ Jesus is the true, natural, and eter-
al*Ood ; not made, nor icreated, ^ut existing from all
!emity another and distinct Person frt^n tl^ Father;
>t another God from ^the Filther, but e^al msto him,
idijof the One same eternal divme Essence.-*— This is
te ^ith : this is what 'faitib ^teaches : and on this it js
[atxfatdi stands: Iimean tliat Christian faith whose
ittifdation is the Holy Scripture !
But, he ^&at will iiot believe the scripture, but will
tt0iiir'his'*4)fW!^ reason, let him follow it on to what ex-
titi and as long as, he pleases. But, if he will^^isten
1 4B8lmoinition, he will leave that ass together with' the
HVflUte in ^ttie bottom of the valley, as Abraham did,
M; it ^^ascend not np into tiiis mountain; ^for, a!s
iMed^ttith, whatsoev^ shall touch this mountain ahail
be iHiftly piit to death ;-^thou knusf ' dtW
perish! This Adam experienced first; aiid the same-
all experience after him.
nPHIS Article the prophets under the (
Testament believed also, arid clearly ubd
stood : and though, on account of the obstinacy, m
lief, €tnd malice of that people, they did not deliver it
clearly and explicitly as it is revealed in the New Tai
ment, yet they set it forth in. a manner ' suffidei
forcible.
For, first of all, Moses thus begins his book, "
the beginning God created the heaven and the eail!
Gen. i. 1. And it is evident, that the Word eloihSs
the plural number, and that, not one, but many are t
nified. So that, grammatically, it should be rendca
thus, " In the beginning Gods created the heaveni a
the earth.' — And yet, again, as he does not say, *
the beginning Gods created (treaverunt)^ ais if 'til
T^rere many, but, " God created (crtavity ias if it w<
one only, in the singular number, he clearly shews, ^
there is but One God the Creator.^ — Yet again, as
says Gods (eloim), he shews that there are in thatC
divine Essence a plural number : and thereby, he gua
our faith, that we should not believe in any other G
out of the Godhead, but, in this One eternal C
only ; and yet, that we should learn, that there ftn
this One Godhead more than onie Person.
Hence, throughout the whole scripture, God
called Eloim; that is, Gods. And hence, this sa
term is applied to those creatures also who act as go
as \ii Exod. xxv. and Psalm Ixxxii. 1, "God stand
in the congregation of the mighty, he judgeth abK
the gods." And again, " I said ye are gods."/ . .
And again, Gen. i. 26, " And God said let ti^M
man in our image, after our likeness." Here C
terms himself " us." He does not say> * I willidni
as if he were one. Though he speaks in the latter i
in general every where else, as he does a little afi
w»rds, chap. ii. 18, wh^e he says, " I "will make n
§m bdp meet for faiai;** he does not here sayi *yWe
prill make him a help meet for him." And so anip
flifter this, ver. xx. ^^ The Lord Godcaiised a de^p sleep
io faU upon Adam/' &c«
gi. Tims the Scripture continually speaks of God ss
SOfne, who creates, inakes, and does all things akme;
(pud yet, it speaks also of him as more than one, who
l^ys when speaking of himself '^we'' and ^^our," &c.
||And this is, that it might shew to .those who beljeve,
bat there is . but One God ; and yet, that in that One
r Godhead there are more Persons than one.
y And then, chap, iii, 22, after the fall of Adam, it is
^liid, ^^ And the Lord God said (diait, as if he wiere one
rOttly,) Bdidd the man is become as one of t^," (as if he
^ffere moie than one.)
^V And as to what the Jews maliciously object here, —
;^dmt God was talking with die angels wh^ he: said,
f* Let us make man in our image," that is absurd, and
not at all to the purpose : for the scripture no where
^countenances the idea that the angels created us and are
:9ar gods, or that we were made in their image, or that
.we should worship and adore them as gods, or be
.caUed their creatures. There is One God only, and
:Giie Creator.
And still more absurd is their labouring and sweating
. at this ^oss, — that God spoke to the earth when he said,
! '^ Let us make man," because we were made of the
dust of the earth* Thou errest, O blind Jew ! The earth
4id not make us, as thy gloss would expressly declare ;
i nor are we the image of the earth ; for the earth itself
'. 18 subjected to the service of man*
Bat, the most absurd of all, is, that when they find
' tbemsdyes manifestly convicted by such texts as these,
diey pretend' that God is speaking of himself, and ad-
, 4rdB8es himself in the plurd number by way of honour ;
I in the same manner as kings and princes at. this day
ittptak of themselves in the plural number. But all this
ifi a new invention of human reason, and ne^er used by
;«Miy king in the holy scriptures^ nor even l^ any heathen
. kaogs. And even Goa also speaks of hiiQself in :th#
VOL* II. * S B
36^
singular numbdt* in the icripturfes^ and iibt ^alwa^ ia
thid plural. ' ' . ; .ii,
'' Aiid thou^ such idle dreams arid seape^gaps^ jati^
vail ever so much among men ; — must I thorefote te
fbtced also to believe the Jews, when th^ rashly affirm
that the scriptures should be so understood ? and espe^
cially^when I have those clear scriptures befor^ xdy-oma
^j^ in such plain and expressive! Words, that'tiiey bold
Af ' €ibnsciehc6 so captive, that I ' cbuld Aot believie aii
flfigel fk>m hea'^feni that^ should ' a^firiii any thing ttotlib
contrary ! — What ! shall- I l6ttve the plain text of
^ripttrre,'a.hd rest £md build- itiy'heasrt and 'cbnsdence
VitoonthosiB vain and - futile interprkations of the Jews?
Wnen Mofies hiittaelf says of thettt, that they wefe a4*
ways, from the beginning, a disobedient, stiff-Becked,
Bnd i^idous p^le, and doulii tievieir' bear^ ta hmr. any
t^ p¥^phet th4t taught^ tlietnitlil^Y^eftr/ these sfioM
^bUld teach me t^ twist euid ihtet^ret the^ dcriptaire'^iDid
^hefprOphetstUJcdrding to their 'd(if^^ - .. -^ : :
- • But AiSAiN, MbseS' w^ftftS^C^istf. xviil. l, ^^JiiiAAt
^Ijord apjpeeu:^ unto Abrahawin the plauis of Mamre":
and he sat in the tent-door; in the heat of the day.
And'he lift up his eyes and looked, and lo,\three:inen
stood by him : and when he saw them, he ran to in^et
;th^in^ from the tent-door, and bowed himself towajrd the
•ginotind. And -Said, My Loird, if how I have* found
^Vciilr in t% sight, pass not away, I pray Uheoy ftoai
'ifliiy servant. '>Let a little waiter, I pray yon, bb fetched,
' ai» Wash' yom feet,* arid rest yodtselves under the tied,"
''i&:€f.»--^Here, God talks with Abraham,' and Abraham
with God in both wayi^' both ks one and asifiiQtef for
' h^ fffyk both '* thee" arid " you/' And yet :ihe* tekt ex-
' ;ly says, that thi& appearing Or vision was *^ tfee Lonf*
^)f, wboi dppeated to AbtahacA lafi he ^^^at inodle
: l^nt^or inthe heat of the dfty^ Fof those; two ^«^cb,
yifv'li6J^kh:kp. xki -I, came.^to -StKlofti, are difi^rent'iroiD
iiki^' Three it^ho^ talk ^'ftiid ^ekt < with ^Abrahluai' ais Qae
' Gt)d ; ad ii^iiianifedt fitmi^tbig^ whcde of j ibat chfipter.Hi-
^'H^r^^^ifi, the delirious f^bik;a,f|d ibavillihgs^ of;^
i'Je^s avail tiothing. Fpr the text i^ plainly nlbarjvfiiich
t ■
ys^-that it was the ** Lord'? who = ajpoeared^uttto^lfflB"
jTImtcc Persons; and that he-T^'ordhiDbetf t!^-^the§e
ire&as Obei Therefore^ Abraham fiafljlieife^ a clifettf^
lowledge of the Holy Trinity ; as Christ also declares
iha^iii. 56", ' Abraham saw my day.' /^
. :: Agaid; Moses writes thus, Deut vi. 4, " Hear, O
raei;:the Loid our 6r<wfe ijI One Lord/*--ThiS alsois^
1 all-clear text ; shewing, that that One ♦ L6td ^Whldl'
ip[ie,^as the Jews thernsdke^ well know is never '^tffr
It iiujtoithe One trtie God;) is *' o«r'6rd&,'- or Etoiitf ;
idrthat there IS here (^ly Obe God in* Essetitei'lnit
3t Three Persons. ^ -
! ; And Jo^tta ^also said. uhtO' the pe6f)le, chap; xxivi
?, *' Ye G^miotMservie- the Lord, ifer lie is %bhf GodsP
ferfe> we not only have ^^^ 6rod:j;"(EiiOiM,) but; '^'holy "
io :< signi^ngy that tfaiere are more thdti Oii^ i^tod y^
^JU^ydiatthe li^rd id Oiie'God. - '
. And farther, Diavid in his prayer to God, 2 Sditii
uSl3,.she^«^ft: the same thing, ^^ And what one'natibii
»tthe earth- is like thy people, ^veii like Isr&el, -wl^d^
qd went to redeem^ for a jyeople to %itri3elf;^&c.-^
iimm again .'he dafis God ^'Oods,"";'^Xi^'^'^i'''^^^^
9frunt,} as if he w^re speaking 6f mofe thai^-cfeie.
odyet, he inlmediately 'adds,*f^ feAet^^cyt a ped^e
ito ^* himself ^'' as if it were one only 'that went. And
rain,, which thou-redeemedst to " thee '^ frorf'-E^jlfrt'
': Once. more it is written, Gen. xix. €4,' ** Ttieh the
ord rained upon Sodom and upon Goihbrrah briiS-
one. andrfire 'from' the Lord oiit of heaviSn.'"- Ahd
^oharidh iri. X ** Arid the 'Lord said unto Satan; the
ord riebul^e- thee, 0 Satali.^— Here the Lord is'TOiriing
om tbie) Ldrdy ' and the' L6rd is speakiiig of tMlJird;
idi.thus h^'is li^pres^ted as One only, and jfet, 4*
[brelJmn One*
^JriAiid -hence it' is] 'thai David- eflso. s4lth- in the
iMdnis,if The Lor* said lihto- itiy Lbrdj 'Sft ^bii'dtPiiiy
^ht teoa.'V.Alnd^gttin, Ps. ii?6, <^ Th6« art> J^ Sji^^
iiav)day:hawf: I -'^gotten theei" he doe^ not^^i^,
r/FHiu Hmf haver I cre^tM thee/^ •
o iAoAiAsitWi 9L^ iltiittbQrlefdi^''OthiM*pass^^^
2 B 2
Js[ow
364 '
ttftture b Isaiah and the i^^ of the prophets ; wbm
the kinisdom of Christ is described as b^ins equal to I'
tfien, if the Jews are so virulent as to p
attempt to pervert and elude these and y
like passages of the scripture, and are not at all moved
by them, their virulence amounts to nothing : for thdr
contradictions are nothing more than a self-wrou^t
persuasion in their own minds without any scripture
testimonies, and only invented for the purpose of
eluding those testimonies. But however, here stands
the all-plain text and the all-plain scripture, which w31
not so easily suffer themselves to be perverted.
And, if they contend from the testimonies of the
scripture that there is but One God, we contend, also
with equal firmness that the testimonies of the scriptme
are no less clear that there are in this God more than
one. And our assertions are as much incontrovertible as
theirs; seeing that no one letter in the scriptures is written
with temerity or in vain. But as to their wanting io
take upon themselves the interpretation of the scriptam
which are on our side, — ^that we will by no means per-
mit, nor is it lawful for them so to do. It is the scrip-
ture of God, and the Word of God, which no -^mair
whatever must or can interpret just as he pleases.
. : When they object that the scriptures teach^ that
there is but One God, this we also simply confess, and
:da not attempt to interpret any thing to the contrary.
But when we affirm that the same scriptures teach, (as
we have proved fh>m the passages aheady adduced,)
that there are more than One Person in the Godhead,
that they will not simply confess, but want to set about |i
interpreting the scriptures for themselves. But what
*^ evU spirit" commanded them to tack on their. inter-
pretations, when this part ii| also the scripture^ of God,
as well as that part whece it is tau^t that there is bat
One God. They want to take the interpretation of 0tf
part of the scripture into their owji hands, and will not
; allow us to interpret their part, of the scriptures in oar
\
way. But, rather, let no interpretations be Utcl^ed pn ^;
eitfaer part of the scriptures: but let all, as we dp^
simply confess, that there is but One God; and yet^
that there are in that One Godhead more than one
Person; for both these things the scriptures teach. —
Bat let what has been thus said upon the subject
suffice for the present occasion.
THE NICENE CREED.
We will now add to the end of these Three Creeds
die Nicene Creed : which also, like that of Athanasius,
is composed against, Arius, and is sung in the service of
each Sabbath-day. It is thus,
I BELIEVE in God the Father Almighty; Maker
i^ heaven and earthy and of all things visible and in-
' nsible.
And in One Lord Jesus Christy the only begotten
Son of God: begotten of his Father before all
ioorlds : God of God : light of light : very God of
Pery God: begotten not made: being of one substance
with the Father: by whom all things were made;
who for us men and for our salvation came down
from heaven : and was incarnate by the Holy Ghost
of the Virffin Mary : and wa>s made Man : and was
erucijied also under ^ Pontius Pilate: Me suffered
4Mnd was buried: and the third day he rose again ac^
cording to the Scriptures : and ascended into heaven^
and sitteth on the right hand of God the Father :
and he shall come again with glory to judge both the
quick and the dead: whose kingdom shall have no
ind.
And I believe in the Holy Ghost ^ the Lord and
giver of life : who proceedeth from the Father and
the Son : who with the Father and the Son together
It worshipped and glorified: who spake By the
prophets.
And I bdieve in one catholic and apostolic
church : I acknowledge one baptism for the remimon
3^
tm m Hfe 6f tk& world t'octmei Ameitl ' ^:
•I sh^l here bring nothing forward out of the New,
Testainetit : for therein are found alUclear and iall-
qeiteuti testidiohies concerning the Holy Trinity :, wWch
in the Old Testament is not iso plainly and conspi-
cuously set forth, though it is there demonstrated also
with a sufficient force of evidence.
FINIS.
AN
EXPLANATION
OF
THE APOSTLES' CREED..
. There are in the Apostles' Creed Three Heads ;
evQn as, the Three Persons of the Holy Trinity are
therein . enumerated. The First Head refers to the
Father, the Second to the Son, and the Third to the
Holy Ghost. And, the article concerning the Holy
Trinity is the most important of all the articles of th«
Christian faith; upon which all the other articles
depend. *
iyioreover, we are first of all, and before all things,
tp,be i'eminded, that there are two ways of believing.
The one, when I believe that .God is, and know that
those things are true which are spoken of him. In the
same npanner as I know that those things are true
which are said of thib Turk, of the devil, or of hell. But
this kind of faith should be called a certain indefinite
knowledge, or opinipn, rather than faith.
The other way of believing is when I believe in
God : that is, when I not only believe that those
things which are said of him are true, but when I place
all my trust and hope in him, and so stay my mind
upqn him as. to have no doubt of his gracious good-will
toward me ; and when I moreover believe, that he will
1
m
orform all tbioae thiogskin loe whieh ^e g)x>rious}y» slod
ndvproclahned oi him. This is a faj*- different rj^uu) -Qi
ebeviDg from the former. Xhi$ is< the fp^div^hiebf
kme, in every peril , of life, and. in. <J^yeiy -hour; vof
saitb, still firmly: p^iisuadeB: thetjaiiWj that all tbQS^'
aings are true which the sacred scriptures say f)f God*:
liis is the faith that makes a man a Christen : .1^,-
whatever such an one asks of God he .has. It is imppsr^
ible that this faith should be in the heart of any impure
lan or hypocrite. And this is the faith th^.t is cpni-
landed in the First Precept, when it is said, " I am;
le Lord thy God, Thou shalt have none c*her gods
ut me."
Therefore the particle in here is not an unmeaning
ord or sound. It is this that we are e&pecifeilly lOilook
K For it is one thing to say I believe God the
ather, or, I believe concerning God the Fatbet-, tad
lite another thing to say I believe in God the^Father^
I Jesus Christ, and in the Holy Ghost. We should
lerefore by no means lightly regard ;this particle in. ..:'-'
- And, as this, faith or trust of heart cai^ be set in no
le but in God, and yet, as this same faith and tniji^t of
3art are set in Jesus Christ and in the Holy Ghost
so, it is a conclusive . proof, that Jesus Christ and the
[oly Ghost, are of the one same Divinity as God the
ather. For as the same faith is set equally in all
hree Persons, they are therefore all of equal Divinity.
THE FIRST
ARTICLE OF THE CREED
CONCERNING
THE CREATION.
/ believe in God the Father Almighty^ maker,, of
'jjLven and earth. — That is, ■ .. .
I renounce all eyit spirits, idolatries, magic artd, jeUmL
erj thing :that arises out of. unbelief. -r*tl setimy h&pt
and fruftt in no man; nor even in myseil;! n^ po«i«^*
my learning, my wisdom, my righteousness, my fortmie^:
nor any thing that belongs to me. — I trust in no creiii*.
tore either in heaven or in earth. — I commit myself
nnto, and I believe in, the One invisible God only, the
maker of heaven and earth, and the Lord of all crea-
tures. And I do not fear the arts and deceptions of all the
evil spirits together : for my God is greater than them all,
and Ihey are all under Ihs command. And though all
men should forsake and even persecute me ; neverthe-
less, I have all m^ hope and confidence set. in God.
Nor shall my poverty, nor my ignorance, nor any
want of righteousness, nor even the contempt of all,
hinder me from believing. Nor shall my sins turn aside
my faith. For my faith is far above all these things. It
rises above sins, worthiness, and unworthiness, and all
such things, and nakedly hangs on God alone : as the
first precept demands of me tnat it should do.
Nor will I ask any signs of God, nor at all tempt
him by so doing. I trust steadily in him, however long
it may be before he fulfils all my desires. Nor will I
set him any limits, measure, or time. I leave all to his
divine will and pleasure as being full of mercy : being
firmly pei^uaded that he will fill me with all blessings.
Ahnighty.
Since therefore he is Almighty, what is there that I
can long want, when all things are in his hand and
power.
Maker of heaven and earth.
As he is the Creator and Lord of heaven, earth,
and all things, who can hurt me or take any thing from
me? Nay, when I am in his favour whom all things
obey, all creatures cannot but promote and work my
good. — And moreover, ajs he is God, he knows how, and
is able, to deal with me in that way which shall be best
and the most to my profit. And, as he is Father, his
-will is that my good should always be considered by
him : nor is there any work that he so willingly under-
JW9
tfdk^ «l to M^ m^. — ^^And ftilfier; as I cKnibt tiei^ift
dU^ cdboenrfDg mil th^se tfanigs^ and as I rest all m'<
hcip^ and trust in him, I am persuaded, that I am hf
B&ik and his servant, and that' the inheritance sIn(U
come unto me. And in a word, ais I bdieve so is' it
done unto me.
THE SECOND ARTICLE CONCERNING
JUSTIFICATION.
And in Jesus Christ his only San our Lord. —
That is,
I not only believe that Jesus Christ is the true and
only Son of God, who, as he wias begotten from all
eternity, is of the same eternal and. divine nature and
substance with God the Father. But I believe this
also, — ^that the Father liath given all things into hi^
power ; and that, with respect to his Humanity also, he
is Lord of all those things which he created together with
the Father in his Divinity.
I believe, that there is no way of access whatever
unto the Fadier, nor any believing in him, neither by
learning, ncwr by works, nor by human reason, nor by
any creature either in heaven or in earth ; but that
Jesus Christ only is the " way " by which we come
unto the Father ; and that, that way is found by be-
lieving in the name of Christ, and in' the kingdom which
he holds.
Who was conceived of the Holy GhosL
I firmly believe, that he, for my sake, was con-
ceived by the Holy Ghost, without any seed of man ;
that he might purirj^ my impure, sinful, and damnable
conception, and that of all who believe in him ; and that
he might, through the mercy of himself and ^e Father,
beget *us again entirely anew.
Born of the Virgin Mary.
I believe also that, for my sake, he was bom of the
m
0ji»e4, tbaV by tbat, means,-, he sl^MilijlipM^jci^ifRj 4m
dppBnedaad.sinfuLJjHilit/and'^ b«Jii^«iiB
ijiiQ,' andtiuit be should bless;it,.t)mt.itrfmght; be.-AQ
hinderance to our salvation. ■ 1 , , • < 1
Suffered under Pofitius Pilate.
I believe that he underwent his 'sufferings and the
cross for my sins, and the sins of aU who believe ; and
that by his sufferings he has made all our afflictions
pleasing unto God ; and that now, they not only do not
hinder our salvation, but bring us under his saving and
all-full promises.
Was crucified^ dead, and buried.
,1 believe that he. died and was. buried, tbat he
might make an end of, and bury, my sins and the sins
of all those who believe ; and that he might take away i
this death of our body, and make it, from being an ^,
profitable and the greatest blessing. . :
He descended into hell.
I believe that he descended into hell, that he mig)it
overcome and subdue under himself Satan, together
with all his powers and devices, that he might have no
more power to hurt me nor any other that believes ;
and that he might deliver, me from the torments of
Tiell; which are no longer hurtful, but, by being felt,
bring the godly within the reach of the greatest pro-
mises. ,
The third day he rose again from the dead.
I believe that he rose again the third day from the
.dead for the salvation of me and .of all that .believe,
that we, being quickened by his spirit-^and grace,
might enter into a new life, and might not live in sio,
but serve him alone in holiness of life, and fulfil his
commandments.
-, \
371
• ••••• » • ■. • .
'^ He aschided into h(^ven. '■/''''
I believe that h^ ascended into heaven ^afKLrre^oiv^
r. the ; Father ^glory and power oyer al} aAgelsi tajA
•eatures.
And sitteth an the right hand of God the Father
Imighty, . . ,
; . I believe that; he sits al^ at ther;r|ght h§nd of God ;
\§fiis, that he is inade King) a^nd> Lord :(^¥^^^ all'the
orks of.God.lhat are in. heaven,' on .earth, ^aind in;^^;^
^ that he can therefore be; .at band (o-suCi^ppr'me-ami
i others who believe, against all our adversaries and
lemies. - . .
From thence he shall come to Judge the guick afid
\ededd,
I believe that he shall come from th^ne^ in the. last
ay to pronounce sentence both on the living who re-
lain, and on the dead who died before. And I believe
Iso, that all men, all angels, and all devils also, shall
and before his tribunal and behold him face to face,
^nd that all these things shall be done, that ;he might
\T, ever deliver me and all who believe from death and
v^pi.all other calamities of every kind : and that he may
dte eternal vengeance on his adversaries, from whose
granny we shall then be free for ever.
THE THIRD ARTICLE CONCERNING
SANCTIFICATION.
/ believe in the Holy Ghost.
.That is, I not only believe that the Holy .Ghost is
Fod together with tlie Father and the Son;, but I be-
evie this also, — that there is no way unto the Father
m)ugh the. life, sufferings, and death of Christ, but by
le leading and governing of the. Holy Ghost. , It is by
\m that God the Father and the Son quicken^ call,
iove, and drkw me and all who believe. It is he * ^ho
through Christ and in 'Christ gives us itfe, and aanctifiei
us that we may come unto the Father. It is this S.pint
by whom the Father works all his works in' us thr6a|^
and in Christ, and by whom he administers unto us life;'
The Holy Catholic Church.
I believe that there is but one holy church of
Christians throughout the whole world : that is, a com-
pany or united multitude of saints, or ririiteous and be-
lieving men : and that the same is garnered tc^ether,
sanctified, and governed, by the same Holy Ghost ; and
enlarged and increased aaily by means of the word
and sacraments.
I believe that no one can be saved who is not of tKs
company of believing men; who does not think the
same as they do, and who does not profess the same
[ospel, sacraments, hbpe, and charity. And that no
few, Gentile, heretic, or sinner, will be saved, unless be
be brought into this church by grace, be reconciled
unto it, and think, do, and teach, the same as it does.
The communion of Saints.
I believe that in this company of saints all things
are common, and that no one has any thing that is his
OYm : and that, therefore, all the godly prayers, all the
good works of others are for my profit, and defend and
establish me at all times, whether I be living in safety,
or whether I be at the point of death : and that thus, the
one bears the burthen of the other, as Paul admonishes
them to do.
The forgiveness of sins.
I believe that the remission of sins is no where to be
found but among that company of saints. I believe also,
that no works, how great and splendid soever they may
be, can profit any thing towards the remission of sins,
if thou be found out of this company. Even as, on the
contrary, if thou be of this company, there are no sins
or crimes, however great, but will find remission. And
that remission of sins is eternal. For when Christ deli-
37S
led the k^s to his church, he saidi^ •' Verily I say
ito yoUy Whatsoever ye shall bind on earth, shall be
»and in heaven," Matt, xviii. 18. And he said unto
eter separately, who was therein a type of the one holy
hur^h, ^^ Whatsoever thou shalt bind on earth, shall
i bound in heaven," Matt xvi. 19.
The resurrection of the body.
I believe that there will be a resurrecticm of the
Bttd : in which this same Holy Ghost will raise up all
Bsh : that is, all men according to the body and flesh,
cith godly and ungodly : and so, that the same flesh
hich died, was buried, putrified, and consumed in
Eurious ways, shall return to life and live again.
And the life everlasting.
I believe that, after that resurrection, there will be
n eternal life of the righteous, and an eternal death of
ne wicked. — And, I hold no doubt, that all those things
rhich I have recounted will take place through ^the
•"ather, Son, and Holy Ghost. And therefore there is
dded, Amen : that is, these things are certain, and will
arely thus come to pass.
FINIS.
V. \
m 9
■••1
« ■ . 1 / 1
«
• . i •
* ■
Mattin iBLUtbev^^
EXPLANATION
OP
THE LORDS PRAYER,
FOR THE
SIMPLE AMONG THE PEOPLE.
li
il
3Z7
preface;
tH£R£ was no need that my Expositions and .Sep|m>nl
ihould be every-where spread abroad jfchroughout t^
Krhole worldy as there were so many books in our
aands, that were so useful and proper to be set bpfpre
the people. But I know not by what permission o^ Goj
it is that it has fallen to my lot, that my words should
be every way caught hold of and handed abput; by
some through fiienaship, and by others through enmity,;
Wherefore a certain coincidence of circumstances in*-
duced me to publish abroad also this my little Com*
MENTARY on the Lord's Prayer; which before was
|Hit into the hands of a few friends only, who were: good
men. And this I now do, that I might the more, fully
make known my sentiments, and^ if possible, .s^)r,vb
those also who are my rivals : for it w^as always, pay
maxim to profit all, and injure no one» ^,. \r..
A t#^
0- '<*
When the disciples of Christ asked him that he
would teach them how to pray ; he said, Matt. vL 7-^9,
"When ye pray, use not vain repetitions as the heathen
do: for they think that they shall be heard for their
much speaking. Be not ye therefore like unto them :
for your heavenly Father knoweth w hat things ye have
Deed of before ye ask him. After this manner thereJEbfe
pray ye,
Our Father which art in heaven^ hallowed be, tfijf
name.
From these words of Christ, we lejEum both t|^
wards and the manner: that is, how w^ P^^t tp,pray
and what we ou^t to pray for. -, .■■. . , .0.;
VOL. If. 2 c
•^
578
And FIRST, concerning the manner in which we
ought to pray. This manner is, — that we pray in few
words, but with a true and deep sense or feeling sen-
sation. The fewer the words th/e inpre real the prayer.
And, the more the words, the less real the prayer* To
pray with a few words and with a deep sensation, is to
pray as a Christian. But, to pnty in many words and
with little sensation, is to pray as n heathen; Therefore^
Christ saith, " WTien ye pray, wse not vain repetitloitt
fe the heathen do.** And, John iv. 23, he saith, " Thi
true worshippers shall worship the Father in spirit and
ftt truth, for Ae Father seeketh such to worship him."—
And the prayer ** in spirit," or spiritual prayer, te here
ibetitioned' in contradistinction to that which is bodily I
6nly : and the prayer " in truth " to that which is oi^
in feigned words. For feigned, or bodily prayer is fliaf
ekteteal murmuring or rehearsing which is perifonhed'by
the mouth only wimout any feeling sensation : it- is S6ai
Witwardly by. man, and is performed by the bodih
nf^puth, but is not prayer " in truth," But spiritod
prayer is prayer " in truth," and is that inward desire,
^x)iin, and expectation which proceed from the heart
ifce former, makes a vain and ^cure spirit ; the latter,
makes a man a saint and a fearing son of God. — Bot
we may here observe the different kinds of external
prayer.
^ Th^Jirstj ii^.that which i^ of mere obedience t like
l^bat of'^. priests and mQijikS; wheu they sing and
p^y, and pe^c^rm [their enjoined penance. aad devoted
jfMindif of prayers.
T|ie . second^ is that which is without ob^ienc^
My, even, against the will, and which is heartily ni^T
^Bf^at^jand is. performed either for the sake of mouey^
honour, or applause. Such prayer had far better Jbie
left alone altogether than to be thus bawled forth merely
lor the sake of getting a little pecuniary gain, worldly
property, or temporal honodr, with which things; Grda
t<Bwdrd& hts bond-servants, not his s6ns.
Hie <»»rrf, is that which is attendedwith alteiitfi*
lensatioQ. Then, the external form of words C^Mel
tftith, tmd tlie extehitd act uh imernal eisei^Cfsi^. fi^-it^
thc! internal " truth " expressed- oatwardiy;^ liiid' i^hui^
fbrth'ih the external form. But it cainkyt'be tKcft ^bH ■
praying thus spiritually and inwardly itttMild uj^ nlftiiy''
lirprds : for while the mind is attbhdfiig to Df4iat is
spoken; and employing its thoughts in an attehtioiTUf
words arid things, it finds the neci^ssity, either of diaW!*^
garding the words and attending to the* feelings, or, on
Bie contrary, of disregarding the fselings and attending
to the words. And therefore^ the§e verbal prayers are to
be understood and considered no farther than as \>^iQg
contain incitements and exhortations' to stir hs txpio 2l
(baling sense of, and to draw out the afflfectlGn' of t!^*
Itid '. after, those things which the Wbrds" contaih.-^^
enceit is, that rftb^t of the Psalm* haVe this IriscHp^'
«ori or Title,^' Of Victory,' * Hfellelujih/ &c: TrtudH,':
althoogh they be expressecl in fef#' words, yet they airfe^
designed to stir up and quicken the mind =tb' the/ medi*'
tating oh, and desiring of, something g(>6d. — ^^Ahd.soiki'e'
of tike Psalms also arie divided into different parts bjjf^'
the mark^-\totd ^ Sek ! ' which signifies ^ rest,' ancF.'is*
rfeither read nor sung, but is intended 'tSble "as ^a wbrd'oT
admonition, whereby the people, wheref a!Hy*thirig patH-^'
cularly worthy of notice occurs, are'desittid to'st6p oif*
refet for a time, and omit the rieh^atfeal \*Me ttiiy'^p^iHii!
formeditatibii. ' .-».':
But SECONDLY, we' have here the tr(>rfli^;in" whJt^
Ve'oaght to pray. The word^ stb theSfe, f^ 'Giir^Faihet^
^hich art in h'eaVien,^' &c. — As this Prayer hsfiits an§tt
from Christ, it ought undoubtedly to be 'ccfiMstfdeted 'tro'
greatest, most exceUent,, and best of all prayers; for if
Uiat mqst perfect and faithful Master had known any
ptliyer'tfiat wks fcfet<er,he certainly would have taught it
AAV Not that Ware to understand by this; that otheif*
yftf^^ Which aj* not after this forth of Wcdfds are'baif/
S^Ca4^/ very'inAny saints put up praypfei befcJiie^ '-flil^
M^^ of ^Chrfsfwhb hkd neVer heard of these woWs^at*
iai;' ;Biflf ktf JChd^;i)jrayei^ are to. bfe' suspected whicli^db?
fi6t -cdiflaSi ^ eftArtdfe'^the inward spii*; dJeSm^i^
fmi^Stt trf'this-pA^tefJ TM^,^ «t thV P^ffiy^fe^
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S80
ptoyers; which, though they do not so exactly expreu
thepeottliarity of this prayer, yet they embrace all ibi
substance. But they err who consider any other prayen
equal to this Prayer, or prefer them to it
This Prayer then is divided into two parts. The
FIRST is the Preface^ or the Beginning, or a certain
Preparation. The second contains Seven Petitions.
THE BEGINNING.
Our Father which art in heaven^
This certainly is a most excellent beginning or pre-
paration, whereby we are led to know, how he to
whom we are about to pray should be named, ho-
noured, and addressed ; and how every person should
approach him, that he may be gracious and inclined to
l5»r. — Of all the names of God, therefore, there is no
oiie, the using of which renders us more acceptable
unto him, than that of Father : and it is a most lovely,
sweet, and deeply comprehensive name, and full of
inental affection. It would not be so sweet and con-
soling to say * Lord,' or * God,' or ^ Judge ;' because, the
Dame of Father (in natural things) is ingrafted in us,
and is naturally sweet. And for this reason the same
name is pleasing unto God, and greatly moves him to
hear us. And also, it brings us into